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THE 

PILGRIMS PROGRESS 

FROM THIS WORLD 

TO THAT WHICH IS TO COME. 

DELIVERED 

UNDER THE SIMILITUDE OF A DREAM. 

IJY TWO PARTS. 

— WX.VW— 

BY JOHN BUNYAN. 

— — VWW\(— 

I HAVE USED SIMILITUDES. ...HOSEA, xii. 10. 

__vww-v— 

T EDITION, DIVIDED INTO CHAPTERS. 

"WITH THE 
TO WHICH ARE ADDED 

tEfcPij-zfcNi TORY AND PRACTICAL NOTES, 

BY THE 

REV. MESSRS. MASON, SCOTT, AND BURDER 

ALSO, 

A KEY TO THE ALLEGORY, 

WITH A CRITIQUE ON ITS BEAUTIES. 

EMBELLISHED WITH ELEGANT ENGRAVINGS, DESIGNED 

BY RICHARD WESTALL, R. A. 

"•~-S , (8-S€-S>c — ■ 




NEW-YORK: ts 
PUBLISHED BY WILLIAM BORRADAILE. 

SAMUEL MARKS, PRINTER. 



"W 5 ?, 



\? 






CONTENTS. 



PART FIRST. 



CHAP. I. 



Page. 



The Author's imprisonment and dream — Christian, con- 
vinced of sin, flies from the wrath to come, and is di- 
rected by the gospel to Christ, - - - - -._ 57 

CHAP. IT. 

Christian proceeds — Obstinacy refuses to accompany him 
— Pliable goes as far as the Slough, and returns, - - Cl 

CHAP. III. 

Christian, deceived by the advice of Mr. Worldly-wise- 
man, turns out of the way, and is greatly alarmed; but 
happily meeting with Evangelist, returns to the right 
•path, and proceeds on his journey, - - - 69 

CHAP. IV. 

Christian arrives at the Wicket-gate, where he knocks, and 
is kindly received, ------ 80 

CHAP. V. 

Christian delightfully entertained at the Interpreters house, 85 

CHAP. VI. 
Christian loses his burden at the Cross. - - - QS 



IV CONTENTS. 

CHAP. VII. 

Page. 
Christian finds Simple, Sloth, and Presumption fast asleep 
— Is despised by Formalist and Hypocrisy — Ascends 
the Hill Difficulty — Loses his roll, and finds it again, 100 

CHAP. VIII. 

Christian safely passes the lions : and arrives at the house 
called, Beautiful, where he is kindly received, and agree- 
ably entertained, - - - - - --110 

CHAP. IX. 

Christian enters the Valley of Humiliation, where he is 
fiercely assaulted by Apollyon, but overcomes him, 124 

CHAP. X. 

Christian sorely distressed in the Valley of the Shadow 
of Death, through which, however, he passes unhurt, 134 

CHAP. XI. 

Christian meets with an excellent companion in Faithful, 
with whom he has much profitable conversation, - 141 

CHAP. XII. 

The picture of an empty professor accurately drawn, in 
the character of Talkative, son of Mr. Say-iuell of 
P rating-row, - - 153 

CHAP. XIII. 

Persecution exhibited, in the treatment of Christian and 
Faithful in Vanity-Fair, - - - - - l6~ 

CHAP. XIV. 

Christian meets with another excellent companion in Hope- 
ful — Dialogues between them, By-ends, Money-love, and 
Danas, - - - 181 

CHAP. XV. 

Christian and Hopeful mistake their way, and fall into the 
hands of giant Despair, - - - - - 197 



CONTENTS. V 

CHAP. XVI. 

Page , 

The Pilgrims entertained by the Shepherds on the Delecta- 
ble Mountains, - - - ' - - - - 209 

CHAP. XVII. 

The Pilgrims meet loith Ignorance — The robbery of Lit- 
tle-faith related — Christian and Hopeful caught in the 
net, -.- .---. 215 

CHAP. XVIII. 

The Pilgrims meet with Atheist, and pass over the Enchant- 
ed Ground, 231 

CHAP. XIX. 

The Pilgrims have another conference with Ignorance, 244 

CHAP. XX. 

The Pilgrims travel the pleasant country of Beulah — 
safely pass the river of Death, and are admitted into 
the glorious City of God, - - - - 2f>P 



VI CONTENTS* 



PART THE SECOND. 



CHAP. I. 

Page, 
Christiana, with her four Sons, and a neighbour, set out 
on pilgrimage, - - - - - - -283 

CHAP. II. 

( 'hristiana, Mercy, and the children, pass the Slough with 
safety, and are kindly received at the Wicket-gate, 301 

CHAP. III. 

The Pilgrims are assaulted, but relieved — Are entertained 
at the Interpreter's house, - - - - -308 

CHAP. IV. 

The Pilgrims, conducted by Great-heart, proceed on their 
journey, -------- 329 

CHAP. V. 

The Pilgrims ascend the Hill Difficulty, pass the lions, 
and arrive at the house Beautiful, - - - - 340 

CHAP. VI. 

Mr. Brisk pays his addresses to Mercy — Matthew taken 
ill, but recovers, 8fc. ----- 356 

CHAP. VII. 

The Pilgrims pursue their journey, and pass through the 
Valley of Humiliation, and\ofthe Shadow of Death, SGS 

CHAP. VIII. 

The Pilgrims overtake Mr. Honest, who relates his vin/ 
experience, and that of Mr. Fearing, - 



CONTENTS. VH 

CHAP. IX. 

Page. 
The character of Mr. Self-will, - 395 

CHAP. X. 

The Pilgrims arrive at the house of Gains, where they 
are hospitably entertained, - - - - 399 

CHAP. XI. 

Tlie Pilgrims continue at the house of Gaius; from 
whence they sally out, and destroy giant Slay-good, a 
cannibal; and rescue Mr. Feeble-mind, - - 407 

CHAP. XII. 

The Pilgrims are joined by Mr. Ready-to-halt ; and pro- 
ceed to the town of Vanity, where they are agreeably 
lodged by Mr. Mnason; and meet with agreeable compa- 
ny — They encounter a formidable monster, - - 415 

CHAP. XIII. 

The Pilgrims kill giant Despair and his wife; and totally 
demolish his castle — They proceed to the Delectable 
Mountains, - . 426 

CHAP. XIV. 

The company joined by Mr. Valiant and Mr. Standfast — 
'They pass over the Enchanted Ground — A description 
of Madam Bubble, 439 

CHAP. XV. 

The Pilgrims arrive at the land of Beulah; ivhere they 
wait for the summons of their King — Christiana and 
several of her companions pass the river, and are admit- 
ted into the City of God, 457 



PREFACE, 



-•»,c"»,.» M » t ,i»*»„' , V 



THE high estimation in which the " Pilgrim's 
Progress" has been held for above a century, suffi- 
ciently evinces its intrinsic value ; and there is every 
reason to suppose, that it will be read with admiration 
for ages to come ; probably till the consummation of all 
things. 

The pious Christian, in proportion to his " growth 
in grace, and the knowledge of the Lord Jesus," de- 
rives more and more instruction from repeated peru- 
sals of this remarkable book ; while his enlarged expe- 
rience and extended observation enable him to unfold, 
with progressive evidence, the full meaning of the very 
agreeable similitudes employed by its truly ingenious 
author. And even the careless or uninstructed reader 
is fascinated to attention, by the simple and artless 
manner in which the interesting narrative is arranged. 
Nor should this be represented as a mere amusement, 
which answers no further purpose : for it has been ob- 
served by men of great discernment, and acquaintance 
with the human mind, that young persons, having pe- 
rused the Pilgrim as a pleasing tale, have generally 
retained a remembrance of its leading incidents, which, 
after continuing perhaps in a dormant state for several 

B 



X PREFACE. 

years, has at length germinated, as it were, into the 
most important and seasonable instruction, while the 
events of their own lives placed it before their minds 
in a new and affecting point of view. It may, there- 
fore, be questioned, whether modern ages have produced 
any work which has more promoted the best interests of 
mankind. 

It would not perhaps be difficult to show, that the 
Pilgrim's Progress, as first published, is as really 
an original production of vigorous native genius, as any 
of those works, in prose or verse, which have excited 
the admiration of mankind through successive ages, and 
in different nations. It does not indeed possess those 
ornaments which are so often mistaken for intrinsic ex- 
cellence : but the rudeness of its style (which however 
is characteristic of the subject) concurs to prove it a 
most extraordinary book ; — for had it not been written 
with very great ingenuity, a religious treatise, evidently 
inculcating doctrines yet disesteemed by the unenlighten- 
ed mind, it would not, in so homely a garb, have so 
durably attracted the attention of a polished age. Yet, 
it is undeniable that Bunyan's Pilgrim continues to 
be read and admired by vast multitudes ; while publi- 
cations on a similar plan, by persons of respectable 
learning and talents, are consigned to almost total neg- 
lect and oblivion ! 

This is not, however, that view of the work which 
entitles it to highest honour, or most endears it to the 
pious mind ; for, comparing it with the other produc- 
tions of the same author, (which are indeed edifying to 
the humble believer, but not so much suited to the 
taste of the ingenius) we shall be led to conclude, that 
in perusing this he was highly favoured with a peculiar 
measure of the divine assistance ; especially when we 



PREFACE. XI 

recollect, that, within the confines of a gaol, he was 
able so to delineate the Christian's course, with its vari- 
ous difficulties, perils, conflicts, &c. that scarcely any 
thing seems to have escaped his notice. Indeed, the 
accurate observer of the church in his own days, and the 
learned student of ecclesiastical history, must be equally 
surprised to find, that hardly one remarkable character, 
good or bad, or mixed in any manner or proportion im- 
aginable ; or that one fatal delusion, by-path, or injurious 
mistake, can be singled out, which may not be paralleled 
in the Pilgrim's Progress ; that is, as to Ihe grand 
outlines ; for the minidce, about which too many narrow 
minds waste their zeal, are with very few exceptions 
wisely passed over. This circumstance is surprising ; 
that every part of this singular book suits the various de- 
scriptions of such as profess godliness ; and relates the 
experiences, temptations, conflicts, supports, and conso- 
lations of Christians in our own times, as exactly as if it; 
had been penned from the observation of them, and for 
their immediate benefit : while, like the sacred Scriptures, 
it remains a sealed Hook to all who are strangers to the pow- 
er of godliness, and that peace which passeth understand' 
ing. 

These remarks may be very properly concluded with 
the words of a justly admired poet of the present day, 
who in the following lines has fully sanctioned all that has 
been here advanced — 

" O thou, whom, borne on fancy's eager wing 
Back to the season of life's happy spring. 
I pleas'd remember, and while mem'ry yet 
Holds fast her office here, can ne'er forget. 
Ingenious dreamer, in whose well-told tale 
Sweet fiction and sweet truth alike prevail. 



Xll PREFACE. 

Whose hum'rous vein, strong sense, and simple style, 
May teach the gayest, make the gravest smile, 
Witty, and well employ'd, and like thy Lord, 
Speaking in parables his slighted word. 
I name thee not, lest so despis'd a name 
Should move a sneer at thy deserved fame ; 
Yet ev'n in transitory life's late day 
That mingles all my brown with sober gray, 
Revere the Man, whose Pilgrim marks the road 7 
And guides the Progress of the soul to God. 
'Twere well with most, if books that could engage 
Their childhood, pleas'd them at a riper age ; 
The man approving what had charm'd the boy, 
Would die at last, in comfort, peace, and joy. 
And not with curses on his art who stole 
The gem of truth from his unguarded soul." 

COWPEB, TIROCINIUM, V. 129- 

In respect to the present edition of the Pilgrim's 
Progress, it may be proper to observe, that the Notes, 
explanatory and practical, are selected from those publi- 
cations, known to have been edited by the celebrated re- 
verend Messrs. Mason, Scott, and Burder: to the inge- 
nuity of the latter is the present work indebted for that 
excellent plan, the division by chapters. — Great pains 
have been taken to examine every scriptural reference, 
in order to render this edition as correct a3 possible. — 
The author's marginal references seemed so essential a 
part of the work, that it was deemed indispensably re- 
quisite to insert them in their places. But as the other 
marginal notes are only useful in pointing out any pas- 
sage in the text, to which the reader might wish to refer ; 
it was thought most adviseable to supply their place by 
a running title on the top of every page, convej'ing as 
nearly as possible the same ideas : for, indeed, they so 



PREFACE. Xlll 

encumber the page, and break in upon the uniformity of 
printing, that all hopes of elegance must be precluded 
while they are retained 

To render the Pilgrim's Progress of still greater 
use, this edition is presented to the public in a form en- 
tirely new. The work is divided into distinct sections, 
of convenient length ; the design of which is to oblige 
the reader to make a frequent pause : for so entertaining 
is the narrative, that the heart becomes interested in the 
event of every transaction, and is tempted to proceed 
with a precipitation that excludes proper reflections : so 
that it may be justly feared that thousands have read it 
with no other advantage than temporary amusement, 
without the least conception of its spiritual design. 

Several ministers have thought it a pleasing and pro- 
fitable exercise, to read and explain the Pilgrim to 
their people in private meetings. Should any into whose 
hands this edition may come, think proper to pursue such 
a method, they will find some assistance from the divi- 
sion of chapters made ready to their hand, as well as by 
some hints which possibly might not have occurred to 
them. 

It is also submitted to the consideration of heads of 
families, whether the Pilgrim, in this form, may not be 
well adapted for the purpose of reading to their children 
and servants on Lord's-day evenings. The subject mat- 
ter is so entertaining, that the attention of all would be se- 
cured ; and the practical improvements might tend, by 
the blessing of God, to enlighten their minds in the grand 
truths of the gospel of Christ. 



THE 



LIFE OF JOHN BUNYAN. 



THE whole compass of biography exhibits not a 
character more interesting, than that of a man converted 
from singular depravity of manners, to eminent piety ; 
and raised from the deepest obscurity, to be an author 
celebrated for genius, and uncommonly useful to man- 
kind. Such was the excellent writer of the Pilgrim's 
Progress. 

John Bunyan was born at Elstow, within a mile of 
Bedford, in the year 1628. His descent was, as him- 
self expresses it, of a " low and inconsiderable genera- 
tion," his father being an itinerant tinker, and his mother 
of the like rank. They gave him the best education in 
their power, which was common reading and writing, of 
which he afterwards made a very excellent use ; but for 
the present he gave himself up to the most execrable 
vices, particularly " cursing, swearing, lying, and blas- 
pheming the holy name of God." 

During this period he was not without considerable 
checks of conscience. At but nine or ten years of age, 
in the midst of his sports and childish vanities, he was 
often distressed, both by day and night. For even in his 
sleep he was terrified with " apprehensions of devils and 
wicked spirits," and " of the fearful torments of hell-fire," 
insomuch that he sometimes wished himself to be a devil 



16 THE LIFE OF JOHN BUNYAN. 

to torment others, that thereby (as he ignorantly hoped) 
he might escape being tormented by them. 

These terrors were but partial and temporary re- 
straints upon his conduct, and by no means cured him of 
his delight in sin, or of his aversion to true religion. He 
mentions it, however, as a remarkable circumstance in his 
experience, that though he delighted in his own sins and 
those of his wicked companions, " it made his heart ache'* 
to hear profane language from people reputedly religious, 
and to see the wicked actions of persons professing god- 
liness. 

The early part of Mr. Bunyan's life was also attended 
with some hair-breadth escapes from dangerous accidents. 
At one time he fell into the river Ouse; at another into a 
creek of the sea; in a third instance he escaped the bite 
of an adder, and (after wounding A) drew out its sting 
with his fingers ; but the most remarkable instance was 
the following : while a soldier in the Parliament army in 
1645, he was draughted for the siege of Leicester, but an- 
other, desiring to change with him, took his place, and 
was shot through the head with a musket-ball, while 
standing sentinel. 

Soon after this he married a young woman poor as 
himself; for they had not, he says, "so much house- 
hold-stuff as a spoon or dish between them." But she 
had been blessed with a religious education, and brought 
for her marriage-portion two small devotional tracts, 
" The Plain Man's Pathway to Heaven," and " The 
Practice of Piety." These books Bunyan repeatedly 
read ; and though they were not the means of his conver- 
sion, they had such an effect on him, that he was wil- 
ling to " do many things," and give up some of his outward 
vices. 

At this period he received a considerable check of 
conscience under one of the sermons he heard at church 



THE LIFE OF JOHN BUNVAN. \7 

on sabbath-breaking, to which he was much addicted ; 
but this conviction he shook out of his mind, and the same 
afternoon returned to his usual Sunday sports, when the 
following incident happened, which shall be related in his 
own words : 

" The same day, as I was in the midst of a game of 
cat, and having struck it one blow from the hole, just as 
I was about to strike a second time, a voice did suddenly 
dart from heaven into my soul, which said, * Wilt (hou 
leave thy sins and go to heaven, or have thy sins and go to 
hell? At this I was put to an exceeding amaze ; wherefore, 
leaving my cat upon the ground, I looked up to heaven, 
and was as if I had, with the eyes of my understanding, 
seen the Lord Jesus looking down upon me, as being 
very hotly displeased with me, and as if he did severely 
threaten me with some grievous punishment for these and 
other ungodly practices. 

" I had no sooner thus conceived in my mind, but sud- 
denly this conclusion was fastened on my spirit, that I 
had been a great and grievous sinner, and that it was now 
too late for me to look after heaven. Then I felt my 
heart sink in despair, and therefore I resolved to go on in 
sin: For, thought I, if the case be thus, my state is sure- 
ly miserable : miserable if I leave my sins, and but mis- 
erable if I follow them. I can but be damned ; and if I 
must be so, I had as good be damned for many as for few. 
"Thus I stood in the midst of my play before all that 
then were present ; yet I fold them nothing ; but, having 
made this conclusion, I returned desperately to my sport 
again: and I well remember, that presently this kind of 
despair did so possess my soul, that I was persuaded 
I could never attain to other comfort than what I should 
get in sin : wherefore I found within me great desire to 
take my fill of sin, still -studying what sin w T as yet to be 

C 



18 THE LIFE OP JOHN BUNYAN. 

committed, that I might taste the sweetness of it, lest 
I should die before I had my desires. In these things I 
protest before God, I lie not ; these were really, strong- 
ly, and with all my heart my desires : the good Lord, 
whose mercy is unsearchable, forgive me my transgres- 
sions !" 

Thus Bunyan went on sinning greedily for about a 
month or more, till one day, as be was standing at a 
neighbour's shop-window, and " there cursing and swear- 
ing, and playing the madman" (as he expresses it) after 
his usual manner, the woman of the house, though a 
loose and irreligious person, reproved him very severely, 
protesting he was "the ungodliest fellow for swearing" 
she had ever heard, and enough to spoil all the youth in 
the whole town. 

This reproof, coming from such a woman, silenced 
and ashamed him ; nay more, it even cured him of that 
detestable vice ; and his remark on this circumstance 
is well worthy the attention of profane and customary 
swearers :* " How it came to pass (says he,) I know 
not, I did from this time forward so leave my swearing, 
that it was a great wonder to myself to observe it ; and 
whereas before I knew not how to speak unless I put an 
oath before and another behind, to make my words have 
authority, now I could, without it, speak better and with 
more pleasantness than I could before." 

Soon after this he fell into company with a poor, reli- 
gious man, that spake pleasantly of religion and of the 
scriptures ; which so delighted Bunyan, that he betook 

Similar to this, was a remarkable circumstance in the life of Mr. Per- 
kins, an able minister of the gospel. While a young man, and a scholar 
at Cambridge, he was devoted to drunkenness. As he was walking in the 
skirts of the town, he heard a woman say to a child that was froward and 
peevish, " Hold your tongue, or I will give you to drunken Perkins yon- 
der." Finding himself become a by-word among the people, his con- 
science was deeply impressed; and it was the first step towards his convex 
sion. 



THE LIFE OF JOHN BUNYAtf. 19 

himself to his Bible, and found great pleasure in read- 
ing the historical and more entertaining parts of it. This 
carried his reformation one step farther. He became 
now conscientiously moral ; his acquaintance reckoned 
him very godly and religious ; and himself thought that 
he " pleased God as well as any man in England.' ' 

Bunyan's two favourite amusements were singing and 
dancing ; these now appeared inconsistent with the char- 
acter he had assumed, and therefore must be relinquished, 
though reluctantly and by degrees : they were like the 
extinction of a right eye, or the excision of a right hand. 

All this time, however, he was building upon a wrong 
foundation; being " ignorant of God's righteousness," he 
went about to establish his own ; and had no suspicion 
that he was in an error, till one day he overheard three or 
four poor women in Bedford discoursing on religious sub- 
jects. He was much surprised to hear them talk of con^ 
viction, the new birth, the sweetness of the promises, and 
the power of temptation, of the depravity of their own 
hearts, and of their unbelief; and to hear them bitterly 
contemn " their own righteousness as filthy, and insuffi- 
cient to do them any good." " They also spake (as he 
expresses it) with such pleasantness of scripture lan- 
guage, and with such appearance of grace in all they said, 
that they were to him as if they had found a new world ; 
as if they were ' people that dwelt alone, and not reckon- 
ed among the nations.' " (a) 

These topics were not only new to him, but in a great 
measure unintelligible ; and he was led first to suspect, 
and afterwards to condemn himself, as a vain babbler and 
a hypocrite ; as wanting the " true tokens of a godly 
man," and as a stranger to those pleasures which he found 



(a) JNiiira.sxiii. 9. 



20 THE LIFE OF JOHN BUNFAIC. 

these good people had experienced. This conviction in- 
duced him to seek repeated opportunities of their compa- 
ny s and the more he enjoyed of their conversation, the* 
more earnestly he desired it. The various branches of 
christian experience, and the important truths of scrip- 
ture, now engaged his whole attention, and he found it as 
difficult then to bring his mind from heaven to earth, as, 
at some other times, to elevate his mind from earth to 
heaven. 

Before his conversation, Bunyan had formed a strong 
attachment to a young man of very loose morals, whose 
acquaintance he now found it necessary to drop ; but 
meeting with him a few months afterwards, arid asking 
him how he did, the other replied in his usually wild and 
profane language. " But, Harry, (said Bunyan,) why do 
you swear and curse thus?" The other replied in a 
great rage — " What would the devil do for company, if it 
were not for such as I am ?" 

About this time Mr. Bunyan met with some books 
written by the ranters of that age, who were a set of 
practical, as well as theoretical, antinomians. Their 
leading maxims seem to have been, (when fairly express- 
ed,) those diabolical ones mentioned by St. Paul — " Let 
us do evil, that good may come : — let us sin, that grace 
may abound." 

About this time he began to read the scripture " with 
new; eyes," and as he had ne n r done before ; especially 
St. Paul's epistles, which were now very delightful, 
though formerly they had much offended and disgusted 
him. In short, the Bible became his constant compan- 
ion, and he was, (as he says) " never out of. it, either by 
reading or meditation;" constantly crying to God, that 
he might know the truth, and follow it. 

A fresh difficulty however occurred. Reading in the 



THE LIFE OB JOHN BUNYAtf. 21 

New Testament, of the various extraordinary gifts of the 
Spirit, wisdom, knowledge, faith, &c. he was particularly 
stumbled at the latter ; and, misunderstanding some of 
our Lord's words on that subject, (a) he was tempted to 
try to work a miracle to prove his faith. One day, in 
particular, walking between Elstow and Bedford, it was 
strongly suggested to him to bid the puddle " be dry," 
and to say to the dry places, " Be you puddles." But 
just as he was about to speak, the thought came into bis 
mind, to go under the hedge to pray that God would ena- 
ble him. On the other hand it occurred to him, that if he 
tried and could not effect, it would discourage and sink 
him into deep despair. For this reason he prudently de- 
clined it. 

While his mind was thus agitated between hope and 
fear, he had what he calls " a kind of vision," respecting 
the good people of Bedford, which is thus related in his 
own words : " I saw, as if they were on the sunny side 
of some high mountain, there refreshing themselves with 
the pleasant beams of the sun, while I was shivering and 
shrinking in the cold, afflicted with frost, snow, and dark 
clouds : methought also, betwixt me and them I saw a 
wall that did compass about this mountain ; now through 
this wall my soul did greatly desire to pass, concluding 
that, if I could, I would even go in the very midst of 
them, and there also comfort myself with the heat of their 
sun. 

" About this wall I thought myself to go again and 
again, still prying as I went, to see if I could find some 
way or passage, by which I might enter therein. But 
none could I find for some time. At the last I saw, as it 
were, a narrow gap, like a little door-way in the wall, 

(a) Matt. xvii. 20 



$2 THE LIFE OP JOHN BUNYAN. 

through which I attempted to pass ; now the passage be- 
ing very strait and narrow, I made many offers to get in, 
but all in vain. At last, with great striving, methought I 
at first did get in my head, and after that by a sideling 
striving my shoulders, and after that my whole body. 
Then was I exceeding glad, went and sat down in the 
midst of them, and so was comforted with the light and 
heat of their sun. 

" Now this mountain and wall, &c. was made thus out 
to me : the mountain signified the church of the living 
God ; that sun that shone thereon, the comfortable shining 
of his merciful face on them that were therein ; the wall I 
thought was the world, that did make separation be ween 
the Christians and the world ; and the gap which was in 
the wall I thought was Jesus Christ, who is the way to 
God the Father, (a) But forasmuch as the passage was 
wonderful narrow, even so narrow that 1 could not, but 
with great difficulty, enter thereat, it showed me none 
could enter into life, but those that were in downright 
earnest. ,, 

This vision, whatever it was, abode much upon his 
mind, gave him an ardent desire to enjoy the sunshine of 
the divine presence, and excited him to cry mightily to 
God for it. 

A variety of temptations succeeded these ; but with 
every temptation the Lord made a way for his escape. 
At length he began to break his mind to the good people 
of Bedford, and they introduced him to their minister, 
Mr. Gifford, who invited him to mingle with those serious 
persons that frequented his house ; and to listen to the 
experience of others, in order to enlarge his own. 

He now acquired a deeper acquaintance with the hu- 
man heart, its inward corruptions and unbelief; evils 

(a) John siv. 6. Matt. vii. 14. 



THE LIFE OF JOHN BUNYAN. 23 

which he felt so strongly working in himself, that he 
thought it impossible he should be already converted, 
and had little hopes that he ever should. His spiritual 
conflicts, therefore, increased rather than diminished, inso- 
much that he compares himself to the possessed chil^, 
brought by his parent to Jesus Christ, who, while he was 
yet coming to him, was thrown down by the devil, and 
cruelly torn by him. (a) 

Bunyan observes here, as a sign that his convictions 
were of the right sort, that they made him very conscien- 
tious ; so much so, as to tremble at the verge of duty, and 
shudder at the approach of sin. He now became (as is 
often the case with converts) so scrupulous, that he who 
once never spake without an oath, was afraid to speak at 
all, lest he should speak idly, or misplace his words. 

He was not, however, so entirely, taken up with his own 
feelings, as totally to neglect observation upon those a- 
round him. The following remarks, as they cannot easi- 
ly be better expressed, shall be given in his own words : 

" While I was thus afflicted with the fears of my own 
damnation, there were two things would make me wonder ; 
the one was, when I saw old people hunting after the 
things of this life, as if they should live here always : the 
other was, when I found professors much distressed and 
cast down, when they met with outward losses : as of 
husband, wife, child, &c. Lord, thought I, what ado is 
here about such little things as these ? What seeking 
after carnal things by some, and what grief in others 
for the loss of them ! If they so much labour after, and 
shed so many tears for, the things of this present life, 
how am I to be bemoaned, pitied, and prayed for ! My 
soul is dying, my soul is damning. Were my soul but in 

(a) Luke ix. 42. 



24 THE LIFE OF JOHN BUN VAN. 

a good condition/ and were I but sure of it, ah ! how rich 
would I esteem myself though blessed with bread and 
water ! I should count those but small afflictions, and 
should bear them as little burdens. ' A wounded spirit 
who can bear?' " 

Painful as he felt his convictions, yet was he at times 
fearful of their dying away, or being removed by improp- 
er means ; because he had observed persons in similar 
distress, who, when their troubles wore away, or were im- 
properly removed, became more carnal, and more har- 
dened in wickedness, than before- That scripture lay 
much upon his mind, " Without shedding of blood there 
is no remission ;"(«) and he was led to cry earnestly to 
the Lord, that he might be delivered from " an evil con- 
science," only by the sprinkling of atoning blood. 

At length the time of his deliverance approached, and 
he received his first consolation through a sermon on tfiose 
words of Solomon, " Behold, thou art fair, my love." 
(b) This reached Bunyan's case, afforded him " strong 
consolation, 5 ' and gave him a happy interval of joy and 
triumph in the Lord : but his triumph was of short dura- 
tion : the enemy returned to the charge with double force, 
reattacked him with increased malice, and he was now 
tempted to question the first principle and ground-work 
of all religion, the very being of a God* Or, admitting 
this, said the spirit of infidelity, " How can you tell but 
the Turks have as good scriptures to prove their Ma- 
homet to be the Saviour, as we have to prove our Jesus ? 
Every one thinks his own religion right, Jews, Moors, 
and Pagans ! and what if all our faith, and Christ, and 
scriptures, should be no more !" 

These sceptical suggestions were accompanied with 

f<0 Heb. ix. 22 (6) Cant to. 1, 



THE LIFE OP JOHN BUN1TAN. 25 

strong temptations to immorality and profaneness — even 
to curse God, and to blaspheme his Son. For infidelity 
and profaneness are of near neighbourhood, and the arch- 
enemy of mankind knows how to accelerate the course of 
sinners from one unto the other. 

Sometimes he attempted to reason with his temptations, 
but under great disadvantages, for want of his being ac- 
quainted with the external evidences of Christianity. — 
The principal check his doubts received was from an in- 
fernal principle, which rejected and disrelished them. At 
length it pleased God, however, to permit him for a time 
to sink again into despondency ; and, at intervals, he 
feared that his senses would have left him; at other times 
he thought himself possessed by the devil. 

But the sorest trial of this period of his life, was a 
temptation to commit the unpardonable sin against the Ho- 
ly Ghost; this he was prompted even to covet the op- 
portunity of committing, though the new principle within 
him so revolted at the suggestion, that he forcibly closed 
his mouth with his hands, lest the fatal blasphemy should 
escape him. 

This temptation lasted about a year, and was attended 
one while, with peculiar insensibility, anil at other times 
with such distractions in duty as frustrated his attempts 
to pray ; and so much was his mind convulsed by it, that 
sometimes he thought he even felt one behind him pulling 
his clothes, to stop him when he began to pray. 

It is unnecessary, and might appear tedious, to relate 
all the temptations with which this good man was agitated 
during this period ; it is, however, proper to observe, 
rhat they were not without some allays of comfort ; his 
cup was bitter, but mixed with some pleasant ingre- 
dients ; or, to speak without a figure, he had intervals of 
consolation ; many precious promises were applied, and 

D 



26 THE LIFE OF JOHN BUNiAff. 

he was at some f imes as much elevated with joy, as he 
was al others depressed with grief. 

It is also worthy of observation, that during this time 
he enjoyed the advantages of sitting under the ministry 
of good Mr. Gifford, (an ancestor of the late learned Dr. 
Gilford,) an evangelical and useful minister at Bedford ; 
whose advice appears to have been very judicious and 
salutary. He watdd bid us take special heed, (says Bun- 
yan,) that we took not up any truth upon trust ; as from 
this or that man; but pray to God that he would convince 
us of the reality thereof by his Spirit in the word : for 
(said he,) otherwise, when temptations come, not having 
received them with evidence from heaven, you will find 
the want of that help and strength to resist, which once 
you thought you had." This advice was very seasona- 
ble to Bunyan, who betook himself to the scriptures, and 
to prayer ; and there found, as every simple honest inqui- 
rer doubtless will, all the satisfaction which he desired. 
He remarks also, that the sense he had of the evil of sin, 
was of use to keep him steady in the truth, by discover- 
ing his absolute need of a Saviour, and exactly such a 
Saviour as the New Testament reveals. 

About this time he met with Martin Luther upon the 
Galatians, and was much struck with the similarity of his 
experience with that of the good old reformer ; and to 
find him describe so nearly the various temptations and 
conflicts which he had felt. He also received from this 
book considerable light into the gospel scheme of redemp- 
tion, and esteemed it, next to the Bible, the most valua- 
ble-book he had ever met with. 

Now again he began to rejoice and triumph : now he 
began to sing with the Psalmist, " My mountain stands 
strong ; I shall never be removed. " (a) He found, how- 
Co) Psalm xxx. 6, 7. 



TiiE LIFE OF JOHN BUNYAN. 27 

ever, this was but a short truce in his warfare ; and that 
these comforts were only to support and strengthen him 
for future conflicts. 

The next trial which beset him was a truly diabolical 
one — "it was to sell Christ, to exchange him for the things 
of this life, for any thing." And those words, " Sell 
him, sell him," would be impressed upon his thoughts 
an hundred times running, for hours together, and that 
during a succession of many weeks. It may well be sup- 
posed he prayed and strove against this temptation ; at 
last he found nothing so much relieve him as answering 
the enemy in his own way, as fast as his temptations were 
repeated — " I will not, I will not, I will not ; no, not for 
thousands, thousands, thousands, thousands of worlds !" 
At length, after much striving, he felt the thought pass 
through his heart, as he expresses it — " Let him go if he 
will:" and he imagined also that, for the moment, it had 
his free consent. " Now, (says our author) was the bat- 
tle won ; and down fell 1, as a bird that is shot from the 
top of a tree, into great guilt and fearful despair." And 
this continued until he was at length relieved with that 
comfortable word, " The blood of Jesus Christ cleanseth 
us from all sin." («) 

During the above peiiod the tempter assaulted him in 
a manner that some persons have jested with, though it 
was no jest to Bunyan. In short, he tells us his enemy 
would not let him eat his food in quiet : but " forsooth, 
(says he,) when I was set at my table at any meat, I must 
go hence to pray; I must leave my food now, and just 
now ; so counterfeit holy would this devil be ! When I 
was thus tempted, I would say in myself, ' Now I am at 
my meat, let me make an end.' — < No, (said he,) you 

(a) i John i.7. 



28 THE LIFE OF JOHN BUNVAN. 

must do it now, or you will displease God, and despise 
Christ.' " And when he omitted to obey this temptation, 
his conscience smote him, as if he had refused to leave hi? 
meat for God. 

We have already mentioned the consolation he receiv- 
ed from a sense of the efficacy of atoning blood ; on this 
occasion it seemed to him " as if the tempter did leer and 
steal away from him as ashamed of what he had done :" 
but this modest fit of the devil was of short duration ; he 
soon recollected his usual effrontery, and returned with a 
more serious and alarming temptation. In short, he now 
tempted him to believe that he had committed that un- 
pardonable sin, the sin against the Holy Ghost ;(«) and 
that his case was like Esau's, after he had sold his birth- 
right, " when he would have inherited the blessing, he was 
rejected ; for he found no place for repentance, though he 
sought it carefully with tears. "(6) 

These passages have given so much pain and uneasi 
ness to others beside Bunyan, that it may not be an un- 
profitable digression, to bestow a short explanation on 
them, in hopes it may be of use to such as may in future 
be attacked with the like temptations. 

Divines seem now pretty well agreed, that an enlight- 
ened understanding and a malicious heart must meet in 
the same person, to constitute a capacity of committing 
the unpardonable sin. Thus it has been supposed, that 
if Peter had denied his master with the same malice that 
Paul persecuted him ; or, if Paul had persecuted Jesus 
with the same conviction of his divinity as Peter had re- 
ceived when he denied him — either would have commit- 
ted the unpardonable sin. The instances of this union of 
knowledge and hatred are so few, that we may reasonably 

(a) Mark Hi, 29. (b) Heb. xii. 17 



THE LIFE OE JOHN BUNYAN. 29 

hope sinners of this class are far from numerous : the most 
awful appearance of it seems to be in those malicious 
Pharisees, who wilfully shut their eyes against the evi- 
dences of Christ's mission, and attributed all his miracles 
to the agency of Beelzebub. 

The case of Esau has also been much misunderstood : 
the place he sotight for repentance was not in his own. 
but his father's mind, as appears by the history ; that is, 
he sought to revoke his father's blessing. 

The supposition, however, that he had committed the 
unpardonable sin, had such an effect on Bunyan, that it 
not only distressed his mind, but made his very body 
tremble for many days together ; and produced such a 
stoppage and heat at his stomach, as greatly disordered 
him. Some comfort indeed he received, at intervals, 
from occasional reflections on the promises : but the most 
effectual relief he met with was in the following extraordi- 
nary manner, which shall be related in his own words : 

" Once, as I was walking to and fro in a good man's 
shop, bemoaning myself in my sad and doleful state, pray- 
ing also in my heart, that if this sin of mine did differ from 
that against the Holy Ghost, the Lord would shew it me ; 
and being now ready to sink with fear, suddenly there was, 
as if there had rushed in at the window, the noise of wind 
upon me; but very pleasant, and as if I heard a voice 
speaking, i Didst thou ever refuse to be justified by the 
blood of Christ?' And withal my whole life of profes 
sion past, was in a moment opened to me ; wherein I was 
made to see, that designedly I had not; so my heart an- 
swered groaningly, ' No.' Then fell, with power, that 
word of God upon me, * See that ye refuse not him that 
speaketh.' (a) This made a strange seizure upon my 

(a) Heb. xii. 25. 



30 THE LIFE OF JOHN BUNVAN. 

spirit : it brought light with it, and commanded a silence 
in my heart. It shewed me, also, that Jesus Christ had 
yet a word of grace and mercy for me; yea, this was a 
kind of threatening of me, if I did not, notwithstanding my 
sins, and the heinousness of them, venture my salvation 
upon the Son of God. But as to my determining about 
this strange dispensation, what it was, I know not ; or 
from whence it came I know not: I have not yet, in 
twenty years time, been able to make a judgment of it ; 
I thought then what here I should be loth to speak. 
But verily that sudden rushing wind was, as if an angel 
had come upon me; but both it and the salvation J will 
leave until the day of judgment : only this I say, it com- 
manded a great calm in my soul ; it persuaded me there 
might be hope ; it shewed me, as I thought, what the sin 
unpardonable was, and that my soul had yet the blessed 
privilege to flee to Jesus Christ for mercy. This lasted 
in the savour of it for about three or four days : and then 
I began to mistrust and to despair again." 

Jn this situation Bunyan found his mind strongly im- 
pelled to private prayer, which, when the tempter per- 
ceived, he endeavoured to persuade him that it was now 
too late ; that having denied and rejected Christ, it was 
only adding sin to sin, and farther provocation to his 
crimes. His case was desperate ; but he resolved that 
if he perished it should be " at the foot of Christ in 
prayer." 

About this time he took an opportunity to break his 
mind to an aged Christian. " I told him, (says he,) that 
I was afraid I had sinned the sin against the Holy Ghost. 
He told me he thought so too." Here therefore he had 
but cold comfort ; and talking farther with him, found him, 
though a good man, a stranger to such severe spiritual 
conflicts. He therefore went to God again, and reifera- 



THE LIFE OF JOHN BUNYAN. 31 

ted his cries for mercy ; though as jet with little com- 
fort, because the hour of his deliverance was not fully 
come. 

In this interval he walked to a neighbouring town, 
where sitting to rest himself upon a settle in the street, 
he fell into a deep pause upon his state : after long mu- 
sing he lifted up his head : " But methought, (says he,) 
I saw as if the sun that shineth in the heavens did grudge 
to give light ; and as if the very stones in the street, and 
tiles upon the houses, did bend themselves against me ; 
methought that they all combined together to banish me 
out of the world ; I was abhorred of them, and unworthy 
to dwell among them*, or to be partaker of their benefits 
because I had sinned against the Saviour. O how happy 
now was every creature over me ! for they stood fast 
and kept their station, but I was gone and lost. 

" Then breaking out in the bitterness of my soul, I 
said to my soul, with a grievous sigh, ' How can God 
comfort such a wretch as I am?' I had no sooner said 
it, but this returned upon me, as an echo doth answer a 
voice, ' This sin is not unto death.' (a) At which I was 
as if I had been raised out of the grave, and cried out 
again, 'Lord, how couldst thou find out such a word as 
this V For I was filled with admiration at the fitness and 
at the unexpectedness of the sentence : the power, and 
sweetness, and light, and glory, that came with it also, 
was marvellous to me to find. Now, thought I, if this sin 
is not unto death, then it is pardonable ; therefore from 
this I have encouragement to come to God by Christ for 
mercy, as well as others." 

The comfort of this word was not, however, of long du- 
ration, any more than the preceding. Within two or 



(a) 1 John v. 1« : 17, 



32 THE Lll'E OF JOHN BUNYA». 

three days he began to droop again ; but, again and again 
was revived with the application of some or other of 
the promises of the Gospel. These repeated tempta- 
tions made him more attentive and scrupulous in examin- 
ing the ground of his consolations, lest he should deceive 
himself with a misapplication of the promises. Thus his 
mind continued for weeks, and months, and in the whole 
for j ears, " hanging (so he expresses it,) as in a pair of 
scales ; sometimes up and sometimes down ; now in peace, 
and anon again in terror;" not, however, so extreme as 
he had felt before ; for this was but the hinder part of 
the temp*est : " (he thunder (says he) was gone beyond 
me, only some drops did still now a¥id then fall on me ; 
but because my former frights and anguish were sore and 
deep ; therefore it oft befel me still, as it befalleth those 
that have been scared with fire, I thought every voice was 
Fire! Fire!" 

At length his chains were loosed, his irons knocked 
off, and those alarming scriptures ceased to trouble him. 
As he saw farther into the nature and spirit of the Gos- 
pel, he felt the ground of his dependance more secure, 
and was in the end made an extraordinary instrument of 
comforting others with the same consolations which he 
had himself received. But, before we proceed, I beg to 
be indulged in a few observations on the preceding nar- 
rative; and shall begin with Mr. Bunyan's own reflections. 
1. On the causes of his extraordinary temptations. 
These he considers as principally two, which shall be re- 
lated in his own simple phraseology. " The first was, 
that I did not, when I was delivered from the temptations 
that went before, still pray to God to keep me from temp- 
tations that were to come ; for though, as I can say in 
truth, my soul was much in prayer before this trial seized 
me : yet then T prayed only, or principally for the remo- 



THE LIFE OF JOHN BUNYAtf. 33 

val of present troubles, and for fresh discoveries of his 
love in Christ : which I saw afterwards was not enough 
to do; I also should have prayed, that the great God 
would keep me from the evil that was to come : accord- 
ing to what is written, ' Pray that ye enter not into temp- 
tation.' " 

" Another cause of this temptation was, that I had 
tempted God, and in this manner : Upon a time my wife 
was great with child, and before her full tiaie was come, 
her pangs, as of a woman in travail, were fierce and strong 
upon her; even as if she would have immediately fallen 
in labour, and been delivered of an untimely birth. Now 
at this very time it was, that I had been so strongly tempt- 
ed to question the being of God ; wherefore, as my wife 
lay crying by me, I said, but with all secrecy imaginable, 
even thinking in my heart, 'Lord, if now thou wilt re- 
move this sad affliction from my wife, and cause that she 
be troubled no more therewith this night, (and now were 
her pangs just upon her,) then I shall know that thou 
canst discern the most secret thoughts of the heart.' I 
had no sooner said it in my heart, but her pangs were ta- 
ken from her, and she was cast into a deep sleep ; at this 
I greatly marvelled ; but after a good while I fell to sleep 
also : so when I awaked in the morning, it came upon me 
again, what I had said in my heart the last night, and how 
the Lord had shewed me, that he knew my secret 
thoughts; which was a great astonishment unto me for se- 
veral weeks after. 

" Well, about a year and a half afterwards, that sinful 
thought, of which I have spoken before, went through 
my wicked heart; even this thought, 'Let Christ go if 
he will :' so when I was fallen under guilt for this, the 
remembrance of my other thought, and of the effect 

thereof, would also come upon me, with this rebuke alone 

E 



34 THE LIFE OF JOHN BUNYAN. 

with it, c Now you may see that God doth know the 
most secret thoughts of the heart.' 

" And with this, that of the passages that were be- 
twixt the Lord and his servant Gideon, fell upon my 
spirit ; how because that Gideon tempted God with his 
fleece, both wet and dry, when he should have believed 
and ventured upon his word : therefore the Lord did af- 
terwards so try him, as to send him against an innumera- 
ble company of enemies ; and that too, as to outward ap- 
pearance, without any strength or help, (a) Thus he 
served me, and that justly; for I should have believed 
his word, and not have put an if to the all-seing God." 

2. Our author leads us next to remark the advantages 
he derived from these painful and distressing trials ; they 
were briefly such as these : a strong and abiding con- 
viction of the being, power, and holiness of God — a deep 
experience of the value and preciousness of the promises, 
to which he was enabled to cling and cleave, as a man in 
immediate danger of being drowned — an exceeding lively 
sense of the infinite mercy, grace, and love of God, which 
was at times such, that he thinks if it had abode long " it 
would have made him incapable of business." 

We must now resume our narrative, consider our au- 
thor as a public character, and give some account of his 
being called to the work of the ministry, which was "about 
five or six years" after his conversion. This was first 
suggested, it seems, by some serious and judicious mem- 
bers of Mr. Gifford's church, who apprehended that, both 
from his gifts and experience, he was calculated for pub- 
lic and eminent usefulness in the church. 

His first attempts were (as is the manner among dis- 
senters) in private, and to a few select hearers ; after- 



Co) Judges vi, 7. 



THE LIFE OF JOHN BUNYAN. 33 

wards he ventured to exhort in some of the neighbouring 
villages ; and finally, at the desire of the church, he was 
solemnly set apart, with prayer and fasting, to the public 
ministry of the word. As to himself, he tells us, he was 
enabled to see " that the Holy Ghost never intended that 
men who have gifts and abilities should bury them in the 
earth ; but rather did command and stir up such to the 
exercise of their gift ; and also did commend those that 
were apt and ready so to do : " They have addicted 
themselves to the ministry of the saints." (a) 

When it was known that Bunyan, the profane tinker, 
had commenced a preacher of the Gospel, hearers soon 
flocked around him to the amount of many hundreds, and 
that from all quarters. Nor did he preach long without 
visible success : many came with weeping eyes and bleed- 
ing hearts, to confess their sins, and bless God for him as 
the instrument of their conversion. At first he found it 
hard to relieve that the Lord had so highly honoured 
him, but was soon constrained to join with them in bles- 
sing and adoration. 

One instance particularly worth recording, is of a disso- 
lute student of Cambridge university, who, being induced 
by curiosity to hear " the tinker prate," was so af- 
fected with his sermon as to become a real convert, and, 
in the issue, an eminent preacher of the Gospel. 

The effects of this honest man's preaching were so dif- 
ferent from what usually attended the sermons of learned, 
ingenious, ami polite preachers, that the reader may prob- 
ably wish to hear something of the matter and method of 
his preaching, which cannot be given better than in his 
own plain but emphatic language. 

" In my preaching of the word, I took special notice 

(a) 1 Cor. xvi. 5. 



38 THE LIFE OF JOHJf BUNYAff. 

of this one thing ; namel y, that the Lord did lead me to 
begin where his word begins with sinners ; that is, to con- 
demn all flesh, and to open and allege that the curse of 
God by the law doth belong to, and lay hold on all men 
as they come into the world, because of sin. Now this 
part of my work I fulfilled with great sense [of terror] ; 
for the terrors of the law, and guilt for my transgressions, 
lay heavy on my conscience. 

" I went myself in chains, to preach to them in chains ; 
and carried that fire in my own conscience that I persua- 
ded them to beware of. I can truly say, and that with- 
out dissembling, that when I have been to preach, I have 
gone full of guilt and terror, even to the pulpit door, and 
there it hath been taken off, and I have been at liberty in 
my mind until I have done my work ; and then immedi- 
ately, even before I could get down the pulpit stairs, I 
have been as bad as I was before ; yet God carried me 
on: but surely with a strong hand; for neither guilt nor 
hell could take me off my work. 

" Thus I went on for the space of two years. After 
which the Lord came in upon my own soul, with some 
sure peace and comfort through Christ ; for he did give 
me many sweet discoveries of his blessed grace through 
him. Wherefore now I altered in my preaching (for still 
I preached what J saw and felt;) now therefore I did 
much labour to hold forth Jesus Christ in all offices, rela. 
tions, and benefits unto the world, and did strive also to 
discover, to condemn, and remove those false supports 
and props on which the world doth both lean, and by 
them fall and perish. On these things also I staid as long 
as on the other. 

" After this, God led me into something of the myste- 
ry of the union of Christ : wherefore that I discovered, 
and shewed to them also. And when I had travelled 



THE LIFE OF JOHN BUNVAN. 37 

through these three chief points of the word of God, about 
the space of five years or more, I was caught in my pre- 
sent practice, and cast into prison ; where I have lain 
above as long again to confirm the truth by way of suffer- 
ing, as I was before in testifying of it according to the 
scriptures, in a way of preaching. 

" When I have been preaching, I thank God, ray 
heart hath often, all the time of this and the other exer- 
cise, with great earnestness cried to God that he would 
make the word effectual to salvation : wherefore I did la- 
bour so to speak, as that thereby, if it were possible, the 
sin and person guilty might be particularized by it. 

" Also when I have done the exercise, it hath gone to 
my heart to think the word should now fall as rain on 
stony places : still wishing, O that they who have heard mc 
speak, did but see as I do, what sin, death, hell, and the 
curse of God is ! and also what the grace, and love, and 
mercy of God is through Christ, to men in such a case as 
they are, who are yet estranged from him ! And indeed 
I did often say in my heart before the Lord, that if to be 
hanged up presently before their eyes, would be a means 
to awaken them, and confirm them in the truth, I gladly 
could be contented. 

" When I went first to preach the word abroad, the 
doctors and priests of the country did open wide against 
me: but I was persuaded of this, not to render railing for 
railing, but to see how many of their carnal professors I 
should convince of their miserable state by the law, and of 
the want and worth of Christ ; for, thought I, * This shall 
answer for me in time to come, when they shall be for my 
hire before their face.' (a) 

" I never cared to meddle with things that were con- 
fa J Gen. xxx. 23. 



3tt THE LIFE OF JOHN BUNtAff. 

troverted, and in dispute among the saints, and especially 
things of the lowest nature ; yet it pleased me much to 
contend with great earnestness for the word of faith, and 
the remission of sins by the death and sufferings of Jesus ; 
but, I say, as to other things I should but let them alone, 
because I saw they engendered strife, and because that 
they, neither in doing, nor in leaving undone, did com- 
mend us to God to be his. Besides, I saw my work be- 
fore me did run into another channel, even to carry an 
awakening word ; to that therefore I did adhere. 

" If any of those who were awakened by my ministry, 
did after that fall back, (as too many did,) I can truly 
say, their loss hath been more to me, than if my own 
child had been going to its grave. My heart hath been 
so wrapped up in the glory of this excellent work, that I 
counted myself more blessed and honoured of God by 
this, than if he had made me emperor of the christian 
world, or the lord of all the glory of the earth without it - 
Oh, these words ! ' He that converteth a sinner from the 
error of his way, doth save a soul from death. '(a) « They 
that be wise shall shine as the brightness of the firmament, 
and they that turn many to righteousness, as the stars for 
ever and ever.' (b) These, I say, with many others of a 
like nature, have been great refreshments to me. 

" My great desire, in my fulfilling my ministry, was to 
get into the darkest places of the country: yet not be- 
cause I could not endure the light, (for I feared not to 
shew my gospel to any,) but because I found my spirit 
leaned most after awakening and converting work, and (he 
word that I carried did lean itself most that way also : 
« Yea, so I have strived to preach the gospel, not where 
Christ was named, lest I should build upon another man's 
foundation.' (c) 



(a) James v. 20. (//) Dan.xii.3. (c) Rora.xv. 20. 



THE LIFE OF JOHN BUNYAtf. 3i) 

" But in this work, as in all other, I had my tempta- 
tions attending me; and that of divers kinds: as some- 
times I should be assaulted with great discouragement 
therein : fearing that I should not be able to speak a word 
at #11 to edification ; nay, that I should not be able to 
speak sense unto the people : at which times I should 
have such a strange faintness and strengthlessness seize 
upon my body, that my legs have scarce been able to 
carry me to the place of exercise. 

" Sometimes again, when T have been preaching, I have 
been violently assaulted with thoughts of blasphemy, and 
strongly tempted to speak the words with my mouth before 
the congregation. I have also, at times, even when I have 
begun to speak the word with much clearness, evidence, 
and liberty of speech, yet been, before the ending of that 
opportunity, so blinded, and so estranged from the things 
I have been speaking, and have been also straitened in my 
speech, as to utterance before the people, that I have been 
as if I had not known or remembered what I have been 
about ; or as if my head had been in a bag all the time of 
my exercise. 

" Again, when at some times I have been about to 
preach upon a smart and searching portion of the word, I 
have found the tempter suggest, * What ! Will you preach 
this? This condemns yourself; wherefore preach not of 
it at all ; or if you do, yet so mince it as to make way for 
your own escape ; lest, instead of awakening others, you 
lay that guilt upon your own soul as you will never get 
from under.' But, I thank the Lord, I have been kept 
from consenting to these so horrid suggestions ; and have 
rather, as Samson, bowed myself with all my might, to 
condemn sin and transgression wherever I found it. 

" I have also, while found in this blessed work of 
Christ, been often tempted to pride and lifting up of heart; 



40 THE LIFE OF JOHN BUNYAN. 

and though I dare not say I have not been affected with 
this, yet truly the Lord, of his precious mercy, hath so 
carried it towards me, that for the most part I have had 
but small joy to give way to such a thing ; for it hath 
been my every day's portion, to be let into the evils of 
my own heart, and still made* to see such a multitude of 
corruptions and infirmities therein, that it hath caused 
hanging down of the head, under all my gifts and attain- 
ments."*^ 

Mr. Bunyan's imprisonment has been already mention- 
ed. He was tried at Bedford quarter sessions in 1660 : 
and the indictment stated that " John Bunyan, of the 
town of Bedford, labourer, had devilishly and perniciously 
abstained from coming to church to hear divine service, 
and was a common upholder of several unlawful meetings 
and conventicles, to the great disturbance and distraction 
of the good subjects of this kingdom, contrary to the laws 
of our sovereign lord the king," &c. Not to animadvert 
upon the ridiculous language of this indictment, (too much 
of the same unmeaning jargon being still preserved,) the 
facts were not legally proved ; no witnesses were produ- 
ced against him, but some part of bis own examination 
was taken for a confession, and recorded i and he was 
sentenced to perpetual banishment, for persisting to 
preach, and refusing to conform. The sentence itseif 
was never executed ; but he was very illegally detained 
a prisoner for twelve years and an half in Bedford jail. 

In the early part of his imprisonment the Lord gave 
him favour with the keeper of the jail, and he had many 
indulgences, which the malice of his enemies afterwards 
restrained from him. 

There were confined in the same prison about sixty 
oilier dissenters, taken at a meeting at Kaistoe, in Bed- 
fordshire, amoug whom were two eminent preachers, Mr. 



THE LIFE GF JOHN BUNYANT. 41 

Wheeler and Mr. Dunn. During his confinement he em- 
ployed his time, partly in writing his Pilgrim's Progress, 
and other valuable tracts ; partly in preaching to his fel- 
low-prisoners, and others who came to hear him ; and 
partly in making tagged laces for the support of himself 
and family, an art he acquired after he was in confinement. 

As this must have been a trying season, it may be 
worth our inquiry, in what manner his mind was supported 
and carried through it, which shall be given also chiefly 
in his own words, written (as it should seem) while he 
was yet in prison. 

" I never had in all my life so great an inlet into the 
word of God as now. Those scriptures that I saw noth- 
ing in before, are made in this place and state to shine 
upon me. So that sometimes, when I have been in the 
savour of them, I have been able ' to laugh at destruction, 
and to fear neither the horse nor his rider.' I have had 
sweet sights of the forgiveness of my sins in this place, 
and of my being with Jesus in another world. ' O the 
Mount Sion, the heavenly Jerusalem, the innumerable 
company of angels, and God the judge of all, and the spir- 
its of just men made perfect,' and Jesus, have been sweet 
unto me in this place ! I have seen that here, that I am 
persuaded I shall never, while in this world, be able to 
express. I have seen a truth in this scripture, * Whom 
having not seen, ye love ; in whom, though now you see 
him not, yet believing, ye rejoice with joy unspeakable 
and full of glory." (a) 

For more than a year before his imprisonment, he had 
strong forbodings of this event, and even to a more fatal 
issue, for he feared his sufferings might terminate in the 
gibbet, and he was at this much harrassed with the ap- 
.♦» 

(a) 1 Vet. i. 8. 

F 



42 THE LIFE OF JOHN BUNYAtf. 

prehension that in such circumstances he might be left 
to himself, to encounter the temptations of the enemy ; 
and not only suffer distress himself, but dishonour also 
the cause of God : in this expectation he was led to ap- 
ply " to the strong for strength," and it was part of his 
daily petition that he might be " strengthened with all 
might according to his glorious power, unto all patience 
and long-suffering with joyfulness." (a) That scripture 
was also a great use to him, " We had the sentence of 
death in ourselves, that we might not trust in ourselves, 
but in God that raiseth the dead." (b) — " By this scrip- 
ture (says he) I was made to see, that if ever I would 
suffer rightly, 1 must first pass a sentence of death upon 
every thing properly of this life ; even to reckon myself, 
my wife, my children, my health, my enjoyments, and all, 
as dead tome, and myself as dead to them." 

Another consideration of great weight upon his mind 
was, how to support himself without fainting, under ap- 
proaching trials, of which he could not see the issue ; and 
he rightly judged, there was no method like that recom- 
mended by St. Paul, to " look not at tlte things which 
are seen but at the things which are not seen : for the 
things that are seen are temporal, but the things that are 
not seen are eternal !" And thus our author reasoned 
with himself: 

" If I provide only for a prison, then the whip comes at 
unawares ; and so doth also the pillory. Again, if I on- 
ly provide for these, then I am not fit for banishment. — 
Further, if I conclude that banishment is the worst, then 
if death come, I am surprised. So that I see the best 
way to go through sufferings, is to trust in God through 
Jesus Christ, as touching the world to come : and as 

(a) Col. i. 2, (b) 2 Cor. i, 9. 



THE LIFE OF JOHN BONYAN. 43 

touching this world, to count the grave my house, to make 
my bed in darkness, and to say to corruption, * Thou art 
my father,' and to the worm, ' Thou art my mother and 
sister :' that is, to familiarize these things to me. 

" But notwithstanding these helps, J found myself a 
man encompassed with infirmities. The parting with my 
wife and poor children hath often been to me, in this place, 
as the pulling my flesh from my bones ; and that not only 
because I am somewhat too fond of these great mercies, 
but also because I should have often brought to my mind 
the many hardships, miseries, and wants, that my poor 
family was like to meet with ; especially my poor blind 
child, who lay nearer my heart than all I had beside. 
Oh i the thoughts of the hardships I thought my blind 
one might go under, would break my heart to pieces. 
But yei recalling myself, thought I, I must venture you 
all with God, though it £oeth to the quick to leave 3 7 ou. 
But that which helped me in this temptation, was, « Leave 
thy fatherless children, I will preserve them alive; and 
let thy widows trust in me :' and again, ( The Lord said, 
Verily it shall go well with thy remnant ; verily I will 
cause the enemy to entreat thee well in the time of evil/ 
&c. («) 

" I had also this consideration, that if I should now ven- 
ture all for God, I engaged God to take care of my con- 
cernments ; but if I forsook him and his ways, for fear of 
any trouble that should come to me or mine, then I should 
not only falsify my profession, but should count also that 
my concernments were not so sure, if left at God's feet, 
whilst I stood to and for his name, as they would be, if 
:hey were under my own care, though with the denial of 



(a) Jer. xlix. 11, 



14 THE LIFE OF JOHN BVKtAS. 

the way of God. This was a smarting consideration^ and 
as spurs to my flesh. 

" I had also the dread of the torments of hell, which X 
was sure they must partake of, that for fear of the crass, 
do shrink from their profession of Christ, his words anil 
laws, before the sons of men. I thought also of the glory 
that he had prepared for those that in faith, and love, and 
patience, stood to his ways before them. These things, 
I say, have helped me, when the thoughts of the misery 
that both myself and mine might, for the sake of my pro- 
fession, be exposed to, hath lain pinching on my mind. 

" When I have indeed conceited, that I might be ban- 
ished for my profession, then I have thought of that scrip- 
ture, ' They were stoned, they were sawn asunder, were 
tempted, were slain with the sword : they wandered 
about in sheep-skins and goat-skins, being destitute, af- 
flicted, tormented, of whom the world was not worthy :' 
(rt) for all they thought they were too bad to dwell, and 
abide amongst them. I have sometimes reasoned about 
the sore and sad estate of a banished and exiled condition, 
how such are exposed to hunger, to cold, to perils, to 
nakedness, to enemies, and a thousand calamities ; and at 
last, it may be, to die in a ditch like a poor forlorn and 
desolate sheep. But I thank God, hitherto I have not 
been moved by these most delicate reasonings, but have 
rather by them more approved my heart to God." 

It seems wonderful, indeed, that such a man should 
have been suffered to languish so long, and so unjustly, 
in a prison, and that with little effort for his enlargement. 
His wife indeed once applied to the judges at the assizes 
on his behalf, but was opposed by the magistrates, who 
did all in their power to prejudice the judges against him. 
The great and good Sir Matthew Hale, who was present, 

(a) Heb. ii. 37. 



THE LIFE OF JOHN BUNYAN. 45 

appeared desirous of relieving him, if the matter had been 
brought judicially before him, and for this end advised his 
wife to procure a writ of error ; but whether they were 
too poor and friendless to do this, or whether they were 
ignorant how to proceed, or intimidated by the power of 
their enemies, or the iniquity of the times, no steps appear 
to have been taken of this nature. At length Bishop 
Barlow, and some other churchmen, rather, as should 
seem, from motives of compassion than of equity, inter- 
ested themselves on his behalf, and procured his en- 
largement : after which he travelled in various parts of 
the kingdom, visiting and encouraging the brethren, inso- 
much that he was called Bishop Bunyan ; and the reader 
will doubtless agree with me, that he better merited the 
title than those downy prelates who suffered him to lan- 
guish twelve years in a jail, for preaching that Gospel 
which they ought to have preached themselves. 

I n the following reign, when king James II. declared 
for liberty of conscience, Bunyan was enabled, by the 
voluntary contributions of his hearers, to build a meeting- 
house, where he preached to large congregations, as he 
did also when he visited the metropolis, where he was 
sometimes honoured with the attendance, and decided ap- 
probation, of the great Dr. Owen. And so popular was 
he, that if but one day's notice was given, the meeting- 
house in Southwark, where he generally preached, would 
not hold half the people who attended. Three thousand 
have been gathered together for this purpose in a remote 
part of the town ; and not less than twelve hundred at 
seven o'clock on a dark winter's morning, even in the 
week days. 

Amidst all this popularity he was kept humble and 
modest in his conversation, and exemplary in his beha- 
viour. Slanders, indeed, were invented by his enemies, 
hut soon died away; and his biographers are all agreed. 



46 THE LIFE OF JOHN BUNTAN. 

that in the latter part of his life, from his conversion, his 
" moral character was unexceptionable. ''(a) 

His valuable life, worn out with labour, and with suf- 
ferings, closed at the age of threescore, with a memorable 
act of Christian charity. His conduct in his own neigh- 
bourhood had procured him the blessed character of a 
peacemaker : he was therefore sent to, while on a visit at 
London, by a young gentleman at Bedford, to mediate 
with his offended father, who lived at Reading, in Berk" 
shire. He succeeded ; but on his return to the metrop- 
olis, being overtaken with excessive rains, came very wet 
to his friend's (Mr. Straddock, grocer,) at the Star on 
Snowhill, which produced a fatal fever. He bore this^ 
as he had done his other sufferings, with great patience 
and resignation to the will of God, in submission to which, 
however, he " desired to depart and be with Christ."— 
In this frame of spirit he lay about ten days, when he 
crossed the mystical Jordan, August 31st, 1688, follow- 
ing his Christian Pilgrim to the celestial city. 

He was buried in a vault belonging to a friend in the 
Dissenters' burial-place, adjoining the Artillery Ground, 
Moorfleld's — since Bun-hill-fields, traditionally supposed 
to have been so called from his having been one of the 
first buried there. 

Mr. Bunyan was twice married. By his first wife, 
Elizabeth, he had four children, one of whom, named 
Mary, was blind, and died before him. He married his 
second wife about 1658, and she survived him only about 
four years, dying in 1692. It does not appear that she 
had any children. 

Nor have we any further account of his children by 
his former wife, so that he appears in history, as an illus- 

fa) Biog. Brit, 



THE LIFE OF JOHN BUNYAff. 47 

trious pen expresses it, "an isolated individual," without 
progenitors, and without descendants. 

As to his person and temper, his character is thus de- 
lineated by the continuator of his life : " He appeared in 
countenance to be of a stern and rough temper ; but in his 
conversation mild and affable, not given to much discourse 
in company, unless some urgent occasion required it ; ob- 
serving never to boast of himself, or his parts, but rather 
submit himself to the judgment of others ; abhorring ly- 
ing and swearing, being just in all that lay in his power to 
his word ; not seeming to revenge injuries, loving to re- 
concile differences, and make friendship with all. He had 
a sharp, quick eye, accompanied with an excellent dis- 
cerning of persons, being of good judgment, and quick 
wit. As for his person, he was tall of stature, strong 
boned, though not corpulent, somewhat of a ruddy face, 
with sparkling eyes, wearing his hair upon his upper lip 
after the old British fashion: his hair reddish, but in his 
latter days, time had sprinkled it with gray ; his nose 
well set, but not declining or bending, and his mouth mod- 
erate large, his forehead something high, and his habit al- 
ways plain and modest." 

His works form two large volumes in folio, and contain, 
according to Mr. Grainger, (a) as many tracts as he had 
lived years : a great part of them were probably the sub 
stance of his pulpit discourses, which he used commonly 
to commit to writing, not before, but after, he had preach 
ed them. 

(a) Biog. Hist, of Eng. 



THE 



AVTHOWS APOLOGY. 



WHEN at the first I took my pen in hand, 
Thus for to write, I did not understand 
That I at all should make a little Book 
In such a mode : nay, I had undertook 
To make another; which, when almost done, 
Before I was aware, I thus begun. 

And thus it was : I, writing of the way 

And race of saints in this our gospel-day, 

Fell suddenly into an allegory, 

About their journey, and the way to glory, 

In more than twenty things, which I set down : 

This done, I twenty more had in my crown, 

And they again began to multiply, 

Like sparks that from the coals of fire do fly. 

Nay then, thought I, if that you breed so fast, 

J'll put you by yourselves, lest you at last 

G 



50 the author's apology. 

Should prove ad infinitum, and eat out 
The book that I already am about. 

Well, so I did ; but yet I did not think 
To shew to all the world my pen and ink 
In such a mode ; I only thought to make 
I knew not what; nor did I undertake 
Thereby to please my neighbour ; no, not I, 
I did it mine own self to gratify. 

Neither did I but vacant seasons spend 
In this my scribble ; nor did I intend 
But to divert myself in doing this, 
From worser thoughts, which made me do amiss. 

Thus I set pen to paper with delight, 
And quickly had my thoughts in black and white 
For having now my method by the end, 
Still as I pull'd it came; and so I penn'd 
It down, until at last it came to be, 
For length and breadth, the bigness which you see. 

Well, when I had put my ends together, 
I shew'd them others, that I might see whether 
They would condemn them, or them justify ; 
And some said, Let him live ; some, Let him die : 
Some said, John, print it; others said, Not so, 
Some said, It might do good ; others said, No, 

Now I was in a strait, and did not see 
Which was the best thing to be done by me : 
At last I thought, since you are thus divided, 
I print it will ; and so the case decided. 

For, thought I, some I see would have it done, 
Though others in that channel do not run : 



THE AUTHOR'S APOLOGY. 51 

To prove then who advised for the best, 

Thus I thought fit to put it to the test. 

I farther thought, if now I did deny 

Those that would have it, thus to gratify, 

I did not know, but hinder them I might 

Of that which would to them be great delight : 

For those which were not for its coming forth, 

I said to them, Offend you I am loth : 

Yet since your brethren pleased with it be, 

Forbear to judge till you do farther see. 

If that you would not read, let it alone : 
Some love the meat, some love to pick a bone. 
Yea, that I might them better moderate, 
I did too with them thus expostulate : 

May I not write in such a style as this ? 
In such a method too, and yet not miss 
My end, thy good? Why may it not be done 1 
Dark clouds bring waters, when the bright bring none. 
Yea, dark or bright, if they their silver drops 
Cause to descend, the earth, by yielding crops, 
Gives praise to both, and carpeth not at either, 
But treasures up the fruit they yield together ; 
Yea, so commixes both, that in their fruit 
None can distinguish this from that ; they suit 
Her well, when hungry : but if she be full, 
She spews out both, and makes their blessing null. 

You see the ways the fisherman doth take 
To catch the fish ; what engines doth he make ? 
Behold ! how he engageth all his wits ; 
Also his snares, lines, angles, hooks, and nets ; 
Yet fish there be, that neither hook nor line, 
Nor snares, nor net, nor engine can make thine 



£2 THE AUTHOR'S APOLOGY. 

They must be grop'd for, and be tickled too? 
Or they will not be catch'd, whate'er you do, 

How does the fowler seek to catch his game 
By divers means ? All which one cannot name : 
His gun, his nets, his lime-twigs, light and bell ; 
He creeps, he goes, he stands : yea, who can tell 
Of all his postures ? Yet there's none of these 
Will make him master of what fowls he please. 
Yea, he must pipe and whistle to catch this ; 
Yet, if he does so, that bird he will miss. 
If that a pearl may on a toad's head dwell, 
And may be found too in an oyster shell ; 
If things that promise nothing, do contain 
What better is than gold ; who will disdain, 
That have an inkling of it, there to look 
That they may find it ! Now my little book 
(Tho' void of all these paintings they may make 
It with this or the other man to take) 
Is not without these things that do excel, 
What do in brave, but empty notions dwell. 

Well, yet I am not fully satisfied, 
That this your book will stand, when soundly ivied. 
Why, what's the matter? It is dark : What though : 
But it is feigned : What of that ? I trow, 
Some men, by feigned words as dark as mine, 
Make truth to spangle, and its rays to shine ! 
But they want solidness : speak, man, thy mind : 
They drown the weak ; metaphors make us blind* 

Solidity, indeed, becomes the pen 
Of him that writeth things divine to men : 
But must I needs want solidness, because 
By metaphors I speak ? Were not God's laws* 



THE AUTHOR'S APOLOGY. 53 

His gospel laws, in older times held forth 
By shadows, types, and metaphors? Yet loth 
Will any sober man be to find fault 
With them, lest he be found for to assault 
The highest wisdom: No; he rather stoops, 
And seeks to find out what by pins and loops, 
By calves and sheep, by heifers and by rams, 
By birds and herbs, and by the blood of lambs, 
God speaketh to him ; and full happy he 
That finds the light and grace that in them be ! 

Be not too forward, therefore, to conclude 
That I want solidness ; that I am rude : 
All things solid in shew not solid be ; 
All things in parables despise not we, 
Lest things most hurtful lightly we receive, 
And things that good are of our souls bereave. 

My dark and cloudy words they do but hold 
The truth, as cabinets enclose the gold. 

The prophets used much by metaphors 
To set forth truth ; yea, whoso considers 
Christ, his apostles too, shall plainly see, 
That truths to this day in such mantles be. 

I am afraid to say that Holy Writ, 
Which for its style and phrase puts down all wit, 
Is every where so full of all these things, 
(Dark figures, allegories) yet there springs 
From that same book, that lustre, and those rays 
Of light, that turn our darkest nights to days. 

Come, let my carper to his life now look, 
And find there darker lines than in my Book 
He findeth any : yea, and let him know 
That in his best things there are worse lines too, 



£4 THE AUTHOR^ APOLOGT. 

May we but stand before impartial men, 
To his poor one I dare adventure ten, 
That they will take my meaning in these lines. 
Far better than his lies in silver shrines. 
Come. Truth, although in swaddling clouts, I find, 
Informs the judgment, rectifies the mind ; 
Pleases the understanding, makes the will 
Submit, the memory also it doth fill 
With what doth our imagination please ; 
Likewise it tends our troubles to appease. 

Sound words, I know, Timothy is to use, 
And old wives' fables he is to refuse ; 
But yet grave Paul him no where did forbid 
The use of parables ; in which lay hid 
That gold, those pearls, and precious stones that were 
Worth digging for, and that with greatest care. 
Let me add one word more : O man of God, 
Art thou offended ? Dost thou wish I had 
Put forth my matter in another dress ? 
Or, that I had in things been more express ? 
To those that are my betters, as is fit, 
Three things let me propound, then I submit : 

1. I find not that I am denied the use 
Of this method, so I do not abuse 
Put on the words, things, readers, or be rude 
In handling figure or similitude, 
In application ; but all that I may 
Seek the advance of truth this or that way. 
Denied, did I say ? Nay, I have leave 
(Examples too, and that from them that have 
God better pleased, by their words or ways, 
Than any man that breathes now in our days) 
Thus to express my mind, thus to declare 
Things unto thee that excellentest are. 



THE AUTHOR'S APOLOGF. 5j> 

2. I find that men (as high as trees) will write 
Dialogue ways ; yet no man doth them slight 
For writing so : indeed, if they abuse 
Truth, cursed be they, and the craft they use 
To that intent ; but yet let truth be free 
To make her sallies upon thee and me, 
Which way it pleases God ; for who knows how 3 
Better than he that taught us first to plow, 
To guide our minds and pens for his design ? 
And he makes base things usher in divine. 

3. I find that Holy Writ, in many places, 
Hath semblance with this method, where the cases 
Do call for one thing to set forth another : 
Use it I may then, and yet nothing smother 
Truth's golden beams ; nay, by this method may 
Make it cast forth its rays as light as day. 

And now, before I do put up my pen, 
I'll shew the profit of my book, and then 
Commit both thee and it into that hand, 
That pulls the strong down, and makes weak ones stand, 

This book, it chalketh out before thine eyes 
The man that seeks the everlasting prize : 
It shews you whence he comes, whither he goes : 
What he leaves undone ; also what he does : 
It shews you how he runs and runs, 
Till he unto the gate of glory comes. 

It shews, too, who set out for life amain. 
As if the lasting crown they would obtain : 
Here also you may see the reason why 
They lose their labour, and like fools do die. 

This book will make a traveller of thee. 
If by its counsel thou wilt ruled be ; 



56 the author's apology. 

It will direct thee to the holy land, 
If thou wilt its directions understand : 
Yea, it will make the slothful aetive be ; 
The blind also delightful things to see. 

Art thou for something rare and profitable ? 
Or wouldst thou see a truth within a fable ? 
Art thou forgetful ? Or wouldst thou remember 
From new-year's to the last of December ? 
Then read my fancies ; they will stick like burs, 
And may be to the helpless comforters, 

This Book is wrote in such a dialect, 
As may the minds of listless men affect : 
It seems a novelty, and yet contains 
Nothing but sound and honest gospel strains. 

Wouldst thou divert thyself from melancholy ? 
Wouldst thou be pleasant, yet be far from folly ? 
Wouldst thou read riddles, and their explanation 1 
Or else be drowned in thy contemplation 1 
Dost thou love picking meat 1 Or wouldst thou see 
A man i' th' clouds, and hear him speak to thee ? 
Wouldst thou be in a dream, and yet not sleep I 
Or, wouldst thou in a moment laugh and weep ? 
Or, wouldst thou lose thyself, and catch no harm ; 
And find thyself again without a charm ? 
Wouldst read thyself, and read thou know'st not what, 
And yet know whether thou art bless'd or not, 
By reading the same lines 1 O then come hither ! 
And lay my book, thy head, and heart together. 

JOHN BUNYAN. 



I HI 



ILGRXM'S PROGRESS 



PART I. 



CHAPTER I. 

THE AUTHORS IMPRISONMENT AND DREAM, CHRISTIAN CON 
VINCED OF SIN, FLIES FROM THE WRATH TO COME, AND 
IS DIRECTED BY THE GOSPEL TO CHRIST. 

AS I walked through the wilderness of this world, I 
lighted on a certain place where was a den,* and laid me 
down in that place to sleep : and as 1 slept I dreamed a 
dream. I dreamed; and, behold, "I saw a man clothed 
with rags, standing in a certain place, with his face from 
his own house, a book in his hand, and a great burden 
upon his back. "(a) I looked, and saw him open the 
book and read therein; and as he read he wept and trem- 



* Mr. Bunyan wrote this precious book in Bedford gaol, where he was 
confined for preaching the Gospel, as a non-conformist, or dissenter. To 
his he refers when he speaks of the " den." The Lord frequently causes 
*• th* wrath of man to praise him." The servants of Christ, when restrain- 
ed by penal laws, from publishing the word of life from iiie pulpit, have 
become more abundantly useful by their writings. 

(u) Isa. \l\v- 6. Lukexiv.33. Psal. xxxviii.4. Hab.ii,2. Actfxvi.31 

H 



58 THE P1LG1UM 8 DISTRESS. 

bled ; and, not being able longer to contain, he brake out 
with a lamentable cry,* saying, " What shall I do?"(a) 

In this plight therefore he went home, and refrained 
himself as long as he could, that his wife and children 
should not perceive his distress; but he could not be si- 
lent long, because that his trouble increased: wherefore 
at length he brake his mind to his wife and children ; and 
thus he began to talk to them : " O my dear wife," said he, 
" and you the children of my bowels, I your dear friend 
am in myself undone by reason of a burden that lieth hard 
upon me : moreover; I am certainly informed that this our 
eityf will be burned with fire from heaven : in which fear- 
ful overthrow, both myself, with thee»my wife, and you 
my sweet babes, shall miserably come to ruin, except (the 
which yet I see not) some way of escape may be found, 
whereby we may be delivered." At this his relations 
were sore amazed ;J not for that they believed that what 



* The cry of an awakened sinner, who sees his own righteousness to be 
as filthy rags, his soul in a state of wrath and wretchedness, exposed to 
everlasting destruction, feeling the burden of his sins upon his back, he 
turns his face from his own house, from himself, from all his false hopes 
and vain confidences, for refuge, and takes his Bible in his hand to direct 
him where he shall flee for safely and salvation. The more a sinner 
reads therein, the more he is convinced of the wretched state and ruined 
condition of his precious immortal soul, and of his necessity of fleeing to 
Christ for eternal life and salvation. As he reads, he weeps and trembles 
to think what will become of him. Reader, was this ever your case ? 
Did you ever see your sins, and feel the burden of them, so as to cry out, 
in the anguish of your soul, What must I do to be saved ? If not, you will 
look on this precious book as a romance, or history, which no way con- 
cerns you: you can no more understand the meaning of it, than if it was 
wrote in an unknown language : for you are yet carnal, dead in your sins, 
lying in the arms of the wicked one in false security. But this book is 
spiritual ; it can only be understood by spiritually quickened souls, who 
have experienced that salvation in the heart which begins with a sight of 
sin, a sense of sin, a fear of destruction, and dread of damnation. Such, 
and only such, commence Pilgrims from the city of Destruction to the 
heavenly kingdom. 

j This world. 

X Conviction of sin in the heart, will discover itself to those about u* 
by the outward conduct and behaviour of the life. 

(a) Acts ii. 37, 



THE PILGRIM'S DISTRESS. 59 

he had said to them was true, but because they thought 
some frenzy distemper had got into his head ; therefore, 
it drawing towards night, and they hoping that sleep might 
settle his brains, with all haste they got him to bed ;# 
but the night was as troublesome to him as the day ; 
wherefore, instead of sleeping, he spent it in sighs and 
tears. So when the morning was come they would know 
how he did : he told them, " Worse and worse." He 
also set to talking with them again, but they Began to be 
hardened. They also thought to drive away his. distem- 
per by harsh and surly carriage to him ; sometimes the} 
would deride, sometimes they would chide, and some- 
limes they would quile neglect him. Wherefore he be- 
§an to retire himself to his chamber, to pray for and pity 
them; and also to condole his own misery. He would 
also walk solitarily in the fields, sometimes reading and 
sometimes praying; and thus fcr some days he spent his 
time. 

Now I saw, upon a time when he was walking in the 
fields, that he was (as he was wont) reading in his book, 
and greatly distressed in his mind ; and as he read, he 
burst out, as he had done before, crying, " What shall f 
do to be saved ?"f (a) 

I saw also that he looked this way and that way, as if 
he would run; yet he stood still, because (as I perceive 
ed) he could not tell which way (o go. I looked then., 
and saw a man named Evangelist coming to him ; and he 
asked, " Wherefore dost thou crv?"t 



* When we begin to be wise unto salvation, carnal friends pronounce 
j;s mad unto destruction ; and administer carnal medicine for our siu-sick 
souls. 

t Notsoiil was ever in earnest for salvation, tiil there is a cry in his heart 
to he saved from the wrath of an offended God. 

$ Behold here the tender love and care of Jesus, the great Shepherd and 
Bishop of souls, to sin-distressed, heavy laden sinners, in sending Evan- 
gelist ; that is, a preacher of gospel grace, and glad tidings of salvation te» 
•hem. 

fa) Acts xvi. 30, 31. 



60 EVANGELIST INSTRUCTS HINT. 

He answered; Sir, I perceive by the book in my hand 
that I am condemned to die, and after that to come to 
judgment ; and I find that 1 am not willing to do the first, 
nor able to do the second. *(«) 

Then said Evangelist, Why not willing to die, since 
this life is attended with so many evils I The man an- 
swered, Because I fear that this burden that is upon my 
backf will sink me lower than the grave, and I shall fall 
into TopheL(b) And, Sir, if I be not fit to go to prison, 
1 am not fit to go to judgment, and from thence to execu- 
tion : and the thoughts of these things make me cry. 

Then said Evangelist, If this be thy condition, why 
standest thou still ? He answered, Because I know not 
whither to go. Then he gave him a parchment roll ; and 
there was written within, " Flee from the wrath to 
come." J (c) 

The man therefore read it, and, looking upon Evan- 
gelist very carefully, said, Whither must I flee ? Then 
said Evangelist, pointing with his finger over a very wide 
field, Do you see yonder Wicket-gate ?(d) The man 
said, No. Then said the other, Do you see yonder shin- 
ing light ?§(e) He said, J think I do. Then said 
Evangelist, Keep that light in thine eye, and go up direct- 
ly thereto, so shalt thou see the gate ; at which when 
thou knockest, it shall be told thee what thou shalt do. 

* A true confession of an enlightened, sensible sinner. 

t The convictions of the Spirit of God in the heart, make a man feel the 
insupportable burden of sin upon his back, and to dread the wrath of God 
revealed from heaven against sin- 

t The gospel never leaves a convinced sinner in the miserable situation 
in which it finds him, without hope and relief; but points him to Jesus for 
safety and salvation, that he may fly from himself and the wrath he fee!-: 
in himself, to the fulness of the grace of Christ, signified by the Wicket 
Gates 

§ Christ, and the way to him, cannot be found without the word. The 
word directs to Christ, and the Spirit shines into the heart, whereby the 
• sinner sees Christ in the word. This makes God's word precious. 

(a) Heb. ix. 27. Job xvi. 21, 22. Ezek- xsii. 14. (b) Isa. xxx. 33. 

(e) Matt- iii.7. (d) Matt. vii. 13, 14. (c) Psal. cxix. 105. 2 Pet. i. 19 



OBSTINATE AND PLIABLE PURSUE CHRISTIAN. CI 



CHAPTER II. 

CHRISTIAN PROCEEDS— OBSTINATE REFUSES TO ACCOMPA- 
NY HIM-PLIABLE GOES AS FAR AS THE SLOUGH, AND 
RETURNS. 

SO I saw in my dream that the man began to run. Now 
he had not run far from his own door, but his wife and 
children (perceiving it) began to cry after him to return : 
(a) but the man put his fingers in his ears, and ran on, 
crying, " Life ! life ! eternal life !" So he looked not be- 
hind him, (b) but fled towards the middle of the plain.* 

The neighbours also came out to seef him run : and, 
as he ran, some mocked, others threatened, and some 
cried after him to return ; and among those that did so 
there were two that were resolved to fetch him back by 
force. The name of one was Obstinate, and the name of 
the other Pliable. Now by this time the man was got a 
good distance from them ; but, however, they were re- 
solved to pursue him ; which they did, and in a little 
time they overtook him. Then said the man, Neigh- 
bours, wherefore are ye come ? They said, To persuade 
you to go back with us ; but he said, That can by no 
means be: you dwell, said he, in the city of Destruction ; 
the place also where I was born ; I see it to be so ; and 
dying there, sooner or later, you will sink lower than the 




by them, the faster he will fly from them. 

t He who flies from the wrath to come, and leads a life of righteous 



CCpp, is a gazing stock to the world. 

(a) Luke xiv. 26 (b) Gen xix 17. 2 Cor. iv 18- 



ti- THEY OVERTAKE HIM. 

grave into a place that burns with fire and brimstone : br 
content, good neighbours, and go along with me.* 

What, said Obstinate, and leave our friends and our 
comforts behind us ! 

Yes, said Christian, (for that was his name) because 
that all which you shall forsake is not worthy to be com- 
pared with a little of that that I am seeking to enjoy , and 
if you will go along with me, and hold it, you shall fare 
as I myself; for there where I go is enough, and to 
spare :(«) come away, and prove my words. 

Obst. What are the things you seek, since you leave 
all the world to find them ? 

Chr. I seek an " inheritance incorruptible, undefiled, 
and that fadeth not away ; and it is laid up in heaven," 
(b) and safe there, to be bestowed at the time appointed 
on them that diligently seek it. Read it so, if you will 
in my book. 

Tush, said Obstinate, away with your book : will you 
go back with us or no ? 

No, not I, said the other, because I have laid my 
hand to the plough, (c) 

Obst. Come then, neighbour Pliable, let us turn again 
and go home without him : there is a company of these 
crazy-headed coxcombs, that when they take a fancy by 
the end are wiser in their own eyes than seven men that 
can render a reason. 

Then said Pliable, Don't revile ; if what the good 
Christian says is true, the things he looks after are better 
than ours ; my heart inclines to go with my neighbour. 



* The genuine spirit of a sinner, convinced of sin, and fleeing from de- 
struction. He would gladly persuade other poor sinners to go with him. 
The least spark of grace from God in the heart discovers itself in good 
will to men. 

a) Luke xv. 17 (b) 1 Pet. i. 4—5. Heb. xi. 6—16. (c) Luke ix- 6ft 



PLIABLE ACCOMPANIES HIM. 63 

Obst. What! more fools still? be ruled by me, and 
go back ; who knows whither such a brain sick fellow 
will lead you f Go back, go back, and be wise.^ 

Chr. Nay, but do thou come with thy neighbour Plia- 
ble; there are such things to be had which I spake of, 
and many more glories besides : if you believe not me, 
read here in this book ; and, for the truth of what is ex- 
pressed therein, behold, all is confirmed by the blood of 
him that made it. (a) 

Well, neighbour Obstinate, saith Pliable, I begin to 
come to a point : I intend to go along with this good 
man> and to cast in my lot with him; but, my good com- 
panion, do you know the way to this desired place V 3 

Chr. I am directed by a man, whose name is Evan- 
gelist, to speed me to a little gate that is before us, where 
we shall receive instructions about the way. 

Pli. Come then, good neighbour, let us be going. Then 
they went both together. 

And I will go back to my place, said Obstinate ; I will 
be no companion of such misled fantastical fellows.f 

Now I saw in my dream, that when Obstinate was gone 
back, Christian and Pliable went talking over the plain ; 
and thus they began their discourse. 

Chr. Come, neighbour Pliable, how do you do ? I am 
glad you are persuaded to go along with me ; had even 
Obstinate himself but felt what I have felt of the power* 
and terrors of what is yet unseen, he would not thus light- 
ly have given us the back. 



* He who never became a fool in the eyes of the world for Christ, is nol 
yet made wise unto salvation through the faith of Christ. 

t Here see the different effects which gospel truths have upon natural 
men. Obstinate totally rejectsHhem. Pliable hears of them with joy, be- 
lieves somewhat of them for a season, and accompanies Christiana little 
way. 

(a) Heb. if. 17—22 



£4 1HEIR CONVERSATION. 

Pli. Come, neighbour Christian, since there are none 
but us two here, tell me now further, what the things are, 
and how to be enjoyed, whither we are going. 

Chr. 1 can better conceive of them with my mind than 
speak of them with my tongue : but yet, since you are 
desirous to know, I will read of them in my book. 

Pli. And do you think that the words of your book are 
certainly true ? 

Chr. Yes, verily, for it was made by him that cannot 
lie. (a) 

Pli. Well said; what things are they ? 

Chr. There is an endless kingdom to be inhabited, 
and everlasting life to be given us that we may inhabit 
that kingdom for ever. (b) 

Pli. Well said; and what else ? 

Chr. There are crowns of glory to be given us; and 
garments that will make us shine like the sun in the firma- 
ment of heaven, (c) 

Pli. This is very pleasant; and what else? 

Chr. There shall be no more crying nor sorrow ; for 
he that is owner of the place will wipe all tears from our 
eyes.(d) 

Pli. And what company shall we have there 1 

Chr. There we shall be with seraphims and cheru- 
bims, creatures that will dazzle your eyes to look on 
them.(e) There also you shall meet with thousands and 
tens of thousands that have gone before us to that place ; 
none of them are hurtful, but loving and holy ; every one 
walking in the sight of God, and standing in his presence 
with acceptance for ever. In a word, there we shall see 



(a) Tit. i. 2. (b) Isa. \\v. IT. John x. 27—29. (c) 2 Tim. iv. 8. 
Rev. xxii- 5. Matt. xiii. 43. (d) Isa. xxv. 8. Rev. vii. 16. IT. 
xxi. 4. (e) Isa. vi. 2. 1 Tlicss. iv. 1(5 ? IT 



THE SLOUGH OF DESPOND. 65 

the elders with their golden crowns, (a) there we shall see 
holy virgins with their golden harps ;(/;) there we shall 
see men that by the world were cut in pieces, burnt in 
flames, eaten cf beasts, drowned in the seas, for the love 
that they bare to the Lord of the place, as well, and 
clothed with immortality as with a garment. (c) 

Pli. The hearing of this is enough to ravish one's 
heart : but are these things to be enjoyed 1 how shall we 
get to be sharers thereof 1 

Chr. The Lord, the governor of the country, hath 
recorded that in this book ; the substance of which is, if 
we be truly willing to have it, he will bestow it upon us 
freely, [d) 

Pli. Well my good companion, glad am I to hear of 
these things ; come on, let us mend our pace.^ 

Chr. I cannot go so fast as I would, by reason of this 
burden that is on my back. 

Now I saw in my dream, that just as tliey had ended 
this talk they drew nigh to a very miry slough that was 
in the midst of the plain, and they being heedless did both 
fall suddenly into the bog. The name of the slough was 
Despond. Here therefore they wallowed for a time, be- 
ing grievously bedaubed with dirt ; and Christian, because 
of the burden that was on his back, began to sink in the 
mire. 



* Here see the fleshly joys and flashy comforts of temporary professors 
he is too hot to hold ; too light (having never felt the burden of his sins) to 
travel far. Our Lord describes such as the stony-ground hearers. They 
receive the word with joy ; the word hath no root in their hearts ; thev 
believe a while ; but in times of temptation fall away. Luke viii. 15. So 
did Pliable at the slough of Despond. This signifies those desponding 
fears, and despairing doubts which beset us, arising from unbelief of God's 
word, the suggestions of Satan, and the carnal reasonings of our corrupt 
nature, against the revealed (ruths, and precious promises of God These 
try the reality of our convictions, and the sincerity of our faith. 

(a) Rev. iv. 4. (b) Rev. xiv. 1—5. 

(r) John xii. 25. 2 Cor. v. 2—4. 

•V) Isa.lv. 1—3. John vi. 37. Rev. xxi. 6. xxii 17. 



66 PLIABLE RETURNS HOME. 

Then said Pliable, Ah ! neighbour Christian, where are 
you now ? 

Truly, said Christian, I do not know* 

At that Pliable began to be offended, and angrily said 
to his fellow, Is this the happiness yon have told me all 
this while of ? If we have such ill speed at our first set- 
ting out, what may we expect betwixt this and our jour- 
ney's end? May I get out again with my life, you shall 
possess the brave country alone for me: And with that 
he gave a desperate struggle or two, and got out of the 
mire on that side of the slough which was next his own 
house : so away he went, and Christian saw him no more.^ 

Wherefore Christian was left to tumble in the slough 
of Despond alone : but still he endeavoured to struggle to 
that side of the slough that was furthest from his own 
house, and next to the Wicket-gate ;f the which he did ? 
but could not get out because of the burden that was up* 
on his back. But I beheld, in my dream, that a man 
came to him, whose name was Help,J and asked him, 
What he did there? 

Sir, said Christian, I was bid to go this way by a mau 3 
called Evangelist, who directed me also to yonder gate 
that I might escape the wrath to come : and as I was go^ 
ing thither I fell in here. 

Help. But why did you not look for the steps ?§ 



* It is not enough to be pliable ; for the first trial he met with cooled 
his courage, damped his joy, killed his faith, and sent him back to the city 
of Destruction. 

t Christian, in trouble, seeks still to get farther from his own house. 
{See the difference between a truly convinced sinner, and a pliable uncon- 
verted professor ; one keeps his face towards Christ for hope and help , 
the other flies back for comfort to the city of Destruction. 

X The arm of Christ's omnipotent grace, reached forth to snatch poot 
sinners from destruction ; for he says to them " Thou hast destroyed thy 
self, but in me is thine help." Hosea xiii. 9. 

§ The great and precious promises of God, which are in Christ Jesus \o 
poor, needy, and distressed sinners 



ACCOUNT OF THE SLOUGH. 67 

€hr. Fear followed me so hard, that I fled the next 
way, and fell in. 

Help. Then said he, Give me thy hand ; so he gave 
him his hand, and he drew him out, and set hirn upon 
sound ground, and bid him go on his way. (a) 

Then I stepped to him that plucked hiinout, and said ; 
Sir, wherefore, since over this place is the way from the 
city of Destruction to yonder gate, is it that this plat is 
not mended, that poor travellers might go thither with 
more security? and he said unto me, This miry slough is 
such a place as cannot be mended : it is the descent whith- 
er the scum and filth that attends conviction for sin doth 
continually run, and therefore it was called the slough of 
Despond : for still as the sinner is awakened about his 
lost condition, there arise in his soul many fears and 
doubts, and discouraging apprehensions, which all of them 
get together, and settle in this place : And this is the rea- 
son of the badness of this ground. 

It is not the pleasure of the king that this place should 
remain so bad ;(&) his labourers also have, by the direc- 
tion of his majesty's surveyors, been for above these six- 
teen hundred years employed about this patch of ground 
if perhaps it might have been mended : yea, and to my 
knowledge, said he, here have been swallowed up at least 
twenty thousand cart-loads ; yea, millions of wholesome 
instructions, that have at all seasons been brought from 
all places of the king's dominions (and they that can tell, 
saj r , they are the best materials to make good the ground 
of the place,) if so be it might have been mended : but it 
is the slough of Despond still ; and so will be, when they 
have done what they can. 5 ^ 

. * Signifying, that there is nothing but despondency and despair in the- 
fetlen nature of sinful man : the best that we can do, leaves us in the 
•?.'oogh of Despond, as to any hopes in ourselves. 

{a) Psab xl. 2 (b) Isa. xxxv. 3. -I 



t>8 PLIABLE REACHES HOME. 

True, there are, by the direction of the law-giver, cer- 
tain good and substantial steps placed even through the 
very midst of this slough ; but at such times as this place 
does much spew out its filth, as it doth against change of 
Veather, these steps are hardly seen ; or if they be, men 
through the dizziness of their heads step beside ; and 
then they are bemired to purpose, notwithstanding the 
steps be there : but the ground is good when they are 
once got in at the gate.^(a) 

Now I saw in my dream that by this time Pliable was 
got home to his house. So his neighbours came to visit 
him ; and some of them called him wise man for coming 
back : and some called him fool for hazarding himself with 
Christian : others again did mock at his cowardliness ;f 
saying " Surely, since you began to venture, I would not 
have been so base to have given out for a few difficulties ;" 
so Pliable sat sneaking among them. But at last he got more 
confidence ; and then they all turned their tales, and be- 
gan to deride poor Christian behind his back. And thus 
much concerning* Pliable. 



* That is the Lord Jesus Christ. We never find good ground, nor safe 
sounding, nor comfortable walking, till we enter into possession of Christ 
by faith, and till our feet are set upon Him, who is the Rock of ages. 

t They who affect to despise real Christians, often both express and feel 
great contempt for those that cast off their profession : such men are una- 
ble, for a time, to resume their wonted confidence among their former 
companions ; and this excites them to pay court to them, by reviling 
and deriding those whom they have forsaken. 

(a) 1 Sam- xii. 22. 



WORLDLY-WISEMAN MEETS CHRISTIAN. 69 

CHAPTER III. 

CHRISTIAN DECEIVED BY THE ADVICE OF MR. WORLDLY- 
WISEMAN, TURNS OUT OF THE WAY, AND IS GREATLY 
ALARMED ; BUT HAPPILY MEETING WITH EVANGELIST, 
RETURNS TO THE RIGHT PATH, AND PROCEEDS ON HIS 
JOURNEY. 

NOW as Christian was walking solitarily by himself, 
he spied one afar off crossing over the field to meet him ; 
and their hap was to meet just as they were crossing the 
way to each other. The gentleman's name, that met him, 
was Mr. Worldly-wiseman ; he dwelt in the town of Car- 
nal-policy ; a very great town, and also hard by from 
whence Christian came. This man, then, meeting with 
Christian, and having some inkling of him, (for Chris- 
tian's setting forth from the city of Destruction was much 
noised abroad, not only in the town where he dwelt, but 
also it began to be the town-talk in some other places ;) 
Mr. Worldly-wiseman, therefore, having some guess of 
him, by beholding his laborious going, by observing his 
sighs and groans, and the like, began thus to enter into 
some talk with Christian. 

World. How now, good fellow, whither away after 
this burdened manner? 

Chr. A burdened manner indeed, as ever, I think, 
poor creature had! And whereas you asked me, whither 
away ? I tell you, Sir, I am going to yonder Wicket-gate 
before me ; for there, as I am informed, I shall be put in 
a way to be rid of my heavy burden. 

World. Hast thou a wife and children ? 

Chr. Yes; but I am so laden with this burden, that 
i cannot take that pleasure in them as formerly : me- 
thinks I am as if I had none, (a) 

fa) 1 Cor. vii. 29. 



70 WORLDLY-WISEMAN's COUNSEL TO CHRlBTIAff* 

World. Wilt thou hearken to me if I give thee coun- 
sel 1 

Chr. If it be good, I will ; for I stand in need of good 
counsel. 

World. I would advise thee, then, that thou with 
all speed get thyself rid of thy burden ; for thou wilt 
never be settled in thy mind till then, nor canst thou en- 
joy the benefits of the blessings which God bath bestowed 
upon thee till then. 

Chr. That is that which I seek for, even to be rid 
of this heavy burden ; but get it off myself I cannot : nor 
is there any man in our country that can take it off my 
shoulders : therefore am I going this way as I told you, 
that I may be rid of my burden.^ 

World. Who bid you go this way to be rid of your 
burden ? 

Chr. A man that appeared to me to be a very great 
and honourable person ; his name, as I remember, is 
Evangelist. 

World. Beshrew him for his counsel ; there is not a 
more dangerous and troublesome way in the world than 
is that unto which he hath directed thee ; and that thou 
shalt find if thou wilt be ruled by his counsel. Thou hast 
met with something, as I perceive, already ; for I see the 
dirt of the slough of Despond is upon thee ; but that 
slough is the beginning of the sorrows that do attend 
those that go on in that way. Hear me ; I am older than 
thou : thou art like to meet with, on the way which thou 
goest, wearisomeness, painfulness, hunger, perils, naked- 
ness, sword, lions, dragons, darkness, and, in a word, 
death, and what not ! These things are certainly true, 



* A glimpse of the Wicket-gate, or of deliverance from the guilt of sin 
by Christ, will make the dinner reject all otber ways, and press on to- 
tvard? Christ only. 



THEIR FURTHER CONVERSATION. 71 

iiaving been confirmed by many testimonies. And win- 
should a man so carelessly cast away himself by giving 
heed to a stranger ? 

Chr. Why, Sir, this burden upon my back is more 
terrible to me than are all these things which you have 
mentioned : nay, methinks I care not what I meet with 
•in my way, if so be I can also meet with deliverance from 
my burden. # 

World. How earnest thou by the burden at first ? 

Chr. By reading this book in my hand. 

World f I thought so; and it has happened unto the** 
as to other weak men, who meddling with things too high 
for them, do suddenly fall into thy distractions ; which 
distractions do not only unman men (as thine I perceive 
have done thee,) but they run them upon desperate ven- 
tures to obtain they know not what. 

Chr. I know what I would obtain ; it is ease from my 
heavy burden. 

World. But why wilt thou seek for ease this way, 
seeing so many dangers attend it ? Especially since, 
hadst thou but patience to hear me, I could direct thee 
to the obtaining of what thou desirest, without the dangers 
that thou in this way wilt run thyself into. Yea, and the 
remedy is at hand. Besides I will add, that instead of 
these dangers, thou shalt meet with much safety, friend- 
ship, and content. 

Chr. Sir, I pray, open this secret to me. 

Word. Why, in yonder village (the village is named 
Morality) there dwells a gentleman, whose name is Legal- 
ity, a very judicious man, and a man of very good name, 
that has skill to help men off with such burdens as thine 



* Such is the frame of the heart of a real penitent, 
t Mr. Worldly-wiseman does not like that men should be serious ia 
reading the Bible. 



72 LEGALITY, AND THE VILLAGE MORALITY. 

is from (heir shoulders ; yea, to my knowledge, he hath 
done a great deal of good this way : aye, and besides, he 
hath skill to cure those that are somewhat crazed in their 
wits with their burdens.* To him, as I said, thou 
mayest go, and be helped presently. His house is not 
quite a mile from this place ; and if he should not be at 
home himself, he hath a pretty young man to his son, whose 
name is Civility, that can do it (to speak on) as well as the 
old gentleman himself. There, I say, thou mayest be 
eased of thy burden : and if thou art not minded to go 
back to thy;former habitation, as indeed I would not wish 
thee, thou mayest send for thy wife and children to thee 
to this village ; where there are houses now stand empty, 
one of which thou mayest have at reasonable rates : pro 
vision is there also cheap and good : and that which will 
make thy life more happy, is to be sure, there thou shalt 
live by honest neighbours, in credit and good fashion. 

Now was Christian somewhat at a stand ; but presently 
he concluded, if this be true which this gentleman hath 
said, my wisest course is to take his advice ; and with 
that he thus further spake. 

Chr. Sir, which is my way to this honest man's house ? 
World. Do you see yonder high hill ? 
Chr. Yes, very well. 

World. By that hill you must go, and the first house 
you come at is his. 

So Christian turned out of his way to go to Mr. Legal- 
ity's house for help.f But, behold, when he was got now 



* Mr. Worldly-vviseman prefers Morality to Christ the Strait Gate. Thi- 
is the exact reasoning of the flesh. Carnal reason ever opposes spiritual 
truth. The notion of justification by our own obedience to God's law, 
ever works in us, contrary to the law of justification by the obedience ol 
Christ and living faith in his blood. Self righteousness is as contrary to 
the faith of Christ, as indulging the lusts of the flesh. 

t And a sad turn it proved to him ; for he turned from the work of 
Christ, for his salvation, to his own works and obedience : so did the Ga- 
lations of old. Mark the consequence ; Christian is afraid that Mount 
Sinai; all the dreadful curses of the law, would fall ou his head. 



CHRISTIAN TURNS ASIDE. HIS ALARM. 73 

Lard by the hill, it seemed so high, and also that side of 
it that was next the way-side did hang so much over, that 
Christian was afraid to venture further, lest the hill should 
fall on his head : wherefore there he stood still, and wot- 
ted not what to do. Also his burden now seemed heavier 
to him than while he was in the way. There came also 
flashes of fire out of the hill, that made Christian afraid 
that he should be burned ;(«) here therefore he sweat and 
did quake for fear. And now he began to be sorry that 
he had taken Mr. Worldly-wiseman's counsel. And with 
that he saw Evangelist^ coming to meet him ; at the sight 
also of whom he began to blush for shame. So Evangel- 
ist drew nearer and nearer ; and, coming up to him, he 
looked upon him with a severe and dreadful countenance, 
and thus began to reason with Christian. 

What dost thou here, Christian ? said he. At which 
words Christian knew not what to answer ; wherefore at 
present he stood speechless before him. Then said 
Evangelist further, Art thou not the man that I found cry- 
ing without the walls of the city of Destruction ? 

Chr. Yes, dear Sir, I am the man. 

Evan. Did not I direct thee the way to the little Wick- 
et-gate ? 

Yes, dear Sir, said Christian. 

Evan. How is it then that thou art so quickly turned 
aside? for thou art now out of the way. 

Chr. I met with a gentleman, as soon as I had got over 
the slough of Despond, who persuaded me that I might in 
the village before me find a man that could Uke off my 
burden. 

Evan. What was he? 



* Evangelist findeth Christian under Mount Sinai, and lookeMi severeJv 
upon bun. See the effect of disobeying the Gospel. 
(a) Exod. xix. 16—18. Heb. xii 21 

K 



74 CHRISTIAN IS MET BY EVANGELIST. 

Chk. He looked like a gentleman, # and talked much to 
me, and got me at last to yield ; so I came hither : but 
when I beheld this hill, and how it hangs over the way, I 
suddenly made a stand, lest it should fall on my head. 

Evan. What said that gentleman to you? 

Chr. He asked me if I had a family : and I told him 
But, said I, I am so loaded with the burden that is on my 
back, that I cannot take pleasure in them as formerly. 

Evan. And what said he then ? 

Chr. He bid me with speed get rid of my burden ; and 
I told him it was ease that I sought. And, said I, I am 
therefore going to yonder gate to receive further direc- 
tions how I may get to the place of deliverance. So he 
said that he would show me a better way, and shorter, not 
so attended with difficulties as the way, Sir, that you set 
me in ; which way, said he, will direct you to a gentle- 
man's house that has skill to take off* these burdens: so I 
belived him,f and turned out of that way into this, if hap- 
ly I might be soon eased of my burden. But when I 
came to this place, and beheld things as they are, I stop- 
ped for fear as 1 said, of danger : but now know not what 
to do. 

Then, said Evangelist, stand still a little that I may- 
show thee the words of God. So he stood trembling. 
Then said Evangelist, " See that ye refuse not him that 
speaketh : for if they escaped not who refused him that 
spake on earth, much more shall not we escape if we turn 
away from him that speaketh from heaven." (a) He said, 



* Beware of taking men by Iheir looks. They may look as gentle as 
lambs, while the poison of asps is under their tongues ; whereby they in- 
fect many souls with pernicious errors, turning them from Christ and the 
hope of justification and eternal life, through him only : to look and rely 
upon their own works, in whole or in part, for salvation. 

t As the belief of truth lies at the foundation of the hope of eternal life, 
and is the cause of any one becoming a pilgrim : so the belief of a lie is 
the cause of any one's turning out of the way which leads to glory. 

(a.) Heb. xii. 25. 



AND CONVINCED OF HIS ERROR. (J 

morever, " Now the just shall live by faith ; but if any 
man draw back, my soul shall have no pleasure in him." 
(a) He also did thus apply them : Thou art the man that 
art running into this misery : thou hast begun to reject the 
counsel of the Most High, and to draw back thy foot from 
the way of peace : even almost to the hazarding of thy 
perdition."* 

Then Christian fell down at his feet as dead, crying, 
" Woe is me, for I am undone?" At the sight of which 
Evangelist caught him by the right hand, saying, " All 
manner of sin and bjasphemy shall be forgiven unto 
men:" "Be not faithless, but believing." Then did 
Christian again a little revive, and stood up trembling, as 
at first, before Evangelist. f 

Then Evangelist proceeded, saying, Give more earnest 
heed to the things that I shall tell thee of. I will now 
show thee who it was that deluded thee, and who it was 
also to whom he sent thee. The man that met thee is 
one Worldly-wiseman, and rightly is he so called ; partly 
because he savoureth only the doctrine of this world, (6) 
''therefore he always goes to the town of Morality to 
church,) and partly because he loveth that doctrine best, 
for it saveth him best from the cross :(c) and because he 
is of this carnal temper, therefore he seeketh to pervert, 
my ways, though right. Now there are three things in 
this man's counsel that thou must utterly abhor: — his 



* See the danger of turning from the faith of Christ, to trust in any de- 
gree to our own works for justification and eternal life. Beware of legal 
teachers and of thy own legal spirit. 

j" See the glory of gospel grace to sinners. See the amazing love of 
Christ in dying for sinners. O remember the price with which Christ ob- 
tained the pardon of your sins ; at nothing less than his own most precious 
blood ! Believe his wonderful love. Rejoice in his glorious salvation 
Live in the love of him, in the hatred of your sins, and in humbleness 01 
mind before him. 

fa) Heh. x. 38. (b) John iv 5 (c) Gal. vi. 12. 



76 THE FALLACIES OF WORLDLIVWISEMAN DETECTED. 

turning thee out of the way ; — his labouring to render the 
cross odious to thee ; — and his setting thy feet in that 
way that leadeth unto the ministration of death.* 

First, thou must abhor his turning thee out of the way, 
yea, and thine own consenting thereto ; because this is to 
reject the counsel of God for the sake of the counsel of a 
worldly-wise man. The Lord says, " Strive to enter in 
at the strait gate" (the gate to which I send thee,) "for 
strait is the gate that leadeth unto life, and few there be 
that find it." (a) From this little Wicket-gate, and from 
the way thereto, hath this wicked man turned thee, to the 
bringing of thee almost to destruction. Mate, therefore, 
his turning thee out of the way, and abhor thyself for 
hearkening to him. 

Secondly, thou must abhor his labouring to render the 
cross odious unto thee ; for thou art to " prefer it before 
the treasures in Egypt." (6) Besides, the King of Glory 
hath told thee, that " he that will save his life shall lose 
jt :" and, " He that comes after me, and hates not his fa- 
ther, and mother, and wife, and children, and brethren, 
and sisters, yea, and his own life also, cannot be my dis- 
ciple. "(c) I say, therefore, for a man to labour to per- 
suade thee that that shall be thy death, without which the 
truth hath said thou canst not have eternal life : this doc- 
trine thou must abhor. 

Thirdly, thou must hate his setting of thy feet in the 
way that leadeth to the ministration of death. And for 
this thou must consider to whom he sent thee, and also 



• Gospel comfort cannot be enjoyed, till the soul is convinced of the 
evil, and rejects the doctrine of Legality, or trust in any dependanoe upon 
our own works for justification. This detestable heresy abounds greatly 
in the present day. 

(a) Luke xiii. 24. Matt. vii. 13, 14. (b) Heb. xi. 25, 26. 

(c) Matt. x. 37—39. Mark viii. 34, 35- Luke xiv. 26, 27. John xii. 25. 



THE PRETENSIONS OF LEGALITY CONFUTED. 71 

r 

how unable that person was to deliver thee from thy bur- 
den. 

He to whom thou wast sent for ease, being by name 
Legality, is " the son of the bond woman which now is, 
and i9 in bondage with her children ;"(<*) and is, in a mys- 
tery, this Mount Sinai which thou hast feared will fall on 
thy head. Now if she with her children are in bondage, 
how canst thou expect by them to be made free ? This 
Legality, therefore, is not able to set thee free from thy 
burden. No man was as yet ever rid of his burden by 
him; no, nor ever is like to be. " Ye cannot be justifi- 
ed by the works of the law ; for by the deeds of the law 
no man living can be rid of his burden :" therefore, Mr. 
Worldly-wiseman is a liar, and Mr. Legality a cheat : 
and for his son Civility, notwithstanding his simpering 
ooks, he is but a hypocrite, and cannot help thee. Be- 
lieve me, there is nothing in all this noise that thou hast 
heard of these sottish men, but a design to beguile thee of 
thy salvation, by turning thee from the way in which I 
had set thee.^ After this Evangelist called aloud to the 
heavens for confirmation of what he had said ; and with 
that there came words and fire out of the mountain under 
which poor Christian stood, that made the hair of his flesh 
stand up. The words were thus pronounced : " As ma- 
ny as are of the works of the law are under the curse : 
for it is written, Cursed is every one that continueth not 
in all things which are written in the book of the law to 
do them."f (6) 



1 The gospel pays no respect to demure looks, and a sanctified face ; but 
pronounces such cheats, hypocrites, and beguilers, who turn souls from 
the cross of Christ, and the way of salvation by him, to trust in any wise 
to their own works for justification and salvation. 

t Legality is as great an enemy to the cross of Christ, as Licentiousness : 
for it keeps the soul from coming to, believing in, and trusting wholly to 
the blood of Christ, for pardon, and the righteousness of Christ for justifi- 
cation ; so that it keeps the soul in bondage, and swells the mind with 
pride, while Licentiousness brings a scandal on the cross. 

(a) Gal. iv. 21—27. (b) Gal iii. 10. 



78 CHRISTIAN ENCOURAGED BY EVANGELIST. 

Now Christian looked for nothing but death, and be- 
gan to cry out lamentably ; even cursing the time in 
which he met with Mr. Wordly-wiseman ; still calling 
himself a thousand fools for hearkening to his counsel. 
He also was greatly ashamed to think that this gentle- 
man's arguments, flowing only from the flesh, should have 
the prevalency with him as to cause him to forsake the 
right way. This done, he applied himself again to Evan- 
gelist in words and sense as follow : 

Sir,^ what think you 1 Is there any hope ? May I now 
go back, and go up to the Wicket-gate ? Shall I not be 
abandoned for this, and sent back from thence ashamed T 
I am sorry I have hearkened to this man's counsel ; but 
may my sin be forgiven ? 

Then said Evangelist to him, Thy sin is very great 
for by it thou hast committed two evils ; thou hast forsa- 
ken the way that is good, to tread in forbidden paths . 
yet will the man at the gate receive thee, for he has good 
will for men ; only, said he, take heed that thou turn not 
aside again, " lest thou perish from the way when his 
wrath is kindled but a little. "(a) — Then did Christian ad- 
dress himself to go back, and Evangelist, after he had 
kissed him, gave him one smile and bid him God speed. f 
So he went on with haste, neither spake he to any man by 
the way , nor if any asked him would he vouchsafe them 
an answer. He went like one that was all the while 
treading on forbidden ground, and could by no means 



* Christian inquires if he may yet be happy. Legal hopes will bring on 
distress of soul, and despondency of spirit, as well as outward sins ; there 
is no hope of a sinner's being comforted by the cross of Christ, till he is 
made sensible of this. 

t Nothing butthe gospel of Christ can direct our steps in the right way, 
rtnd bring peace and comfort to our souls. It salutes us with a cheering 
smile, a kiss of peace, and a blessing of consolation : and hence it wings 
our peace to Christ and holiness. 

(a) Psal. ii. 12. 



CHRISTIAN ENCOURAGED BY EVANGELIST. 79 

think himself safe, till again he was got into the way* 
which he left to follow Mr. Worldly-wiseman's counsel. 

* The faithful minister must warn young converts not to turn aside ; nor 
can any soul ever find confidence or comfort, till they are conscious of 
having regained the way they had forsaken. 






80 HE 18 ADMITTED AT THE WICKET-GATE. 



CHAPTER IV. 

CHRISTIAN ARRIVES AT THE WICKET-GATE, WHERE HE 
KNOCKS, AND IS KINDLY RECEIVED. 

SO in process of time Christian got up to the gate. 
Now over the gate there was written, " Knock, and it 
shall be opened unto you."(a) 

He knocked therefore more than once or twice,^ say, 
tog— 

u May I now enter here ? Will he within 

Open to sorry me, though I have been 

An undeserving rebel ! Then shall I 

Not fail to sing his lasting praise on \ngh."(a) 

At last there came a grave person to the gate, named 
Good-will, who asked him who was there ? and whence 
he came ? and what he would have ? 

Chr. Here is a poor burdened sinner. I come from 
the city of Destruction, but am going to Mount Zion, that 
I may be delivered from the wrath to come. I would, 
therefore, Sir, since I am informed that by this gate is 
the way thither, know if you are willing to let me in. 

I am willing with all my heart,f said he. And with 
that he opened the gate. 

So when Christian was stepping in, the other gave him 



* This is praying and pleading in faith with God for mercy and forgive- 
ness of sin through the blood of Jesus Christ. 

t The gate will be open to broken hearted sinners. Here behold the 
l©ve of Jesus, in freely and heartily receiving every poor sinner who 
comes unto him. No matter how vile they have been nor what things 
they have committed ; he loves them freely and receives them graciously. 
For he has nothing but good- will towards men. Luke ii- 14. 

(a) Matt. vii. 7, 8. 



GOOD-WILL DISCOURSES WITH CHRISTIAN. 81 

a pull. # Then said Christian, What means that? The 
other told him, " A little distance from this gate there is 
erected a strong castle, of which Beelzebub is the captain ; 
from thence both he and they that are with him shoot ar- 
rows at those that come up to this gate, if haply they may 
die before they can enter in. 

Then said Christian, I rejoice and tremble. So when 
he was got in, the man of the gate asked him who direct- 
ed him thither. 

Chr. Evangelist bid me come hither and knock, as I 
did ; and he said that you Sir, would tell me what I 
must do. 

Good. " An open door is before thee, and no man can 
shut it." 

Chr. Now I begin to reap the benefits of my hazards. 

Good. But how is it that you come alone ? 

Chr. Because none of my neighbours saw their dan- 
ger, as I saw mine. 

Good. Did any of them know of your coming ? 

Chr. Yes, my wife and children saw me at the first, 
and called after me to turn again : also some of my neigh- 
bours stood crying and calling after me to return ; but I 
put my fingers in my ears and so came on my way. 

Good. But did none of them follow you, to persuade 
you to go back ? 

Chr. Yes, both Obstinate and Pliable : but when they 
saw that they could not prevail, Obstinate went railing 
back, but Pliable came with me a little way. 

Good. But why did he not come through. 

Chr. We indeed came both together until we came to 
the slough of Despond, into the which we also suddenly 



' Everv saved sinner is a brand plucked out of the fire by the loving 
arm of Christ- Zeeh. iii. 2. 

J, 



82 GOOD-WILL CONTINUES HIS DISCOURSE. 

fell. And then was my neighbour Pliable discouraged, 
and would not adventure further.* Wherefore, getting 
out again on that side next to his own house, he told me I 
should posses the brave country alone for him : so he 
went his way, and I came mine ; he after Obstinate, and 
I to this gate. 

Then said Good-will, Alas, poor man ! is the celestial 
glory of so small esteem with him, that he counteth it not 
worth running the hazard of a few difficulties to obtain it ; 

Truly, said Christian, I have said the truth of Pliable; 
and if I should also say all the truth of myself, it will ap- 
pear there is no difference betwixt him and myself. It 
is true he went back to his own house, but I also turned 
aside to go into the way of death, being persuaded thereto 
by the carnal argument of one Mr. Worldly-wiseman.f 

Good. Oh ! did he light upon you 1 What, he would 
have had you have sought for ease at the hands of Mr. 
Legality ! they are both of them very cheats. But did 
you take his counsel T 

Chr. Yes, as far as I durst. I went to find out Mr. 
Legality, until I thought that the mountain that stands by 
his house would have fallen upon my head ; wherefore 
there I was forced to stopj 

Good. That mountain has been the death of many, and 
will be the death of many more. It is well you escaped 
being dashed in pieces by it. 



* A man may have company when he sets out for heaven, and yet go 
thither alone. " Many be called, but few chosen." Matt. xx. 16. 

t Where there is true grace in the heart, it will take shame to itself, 
and give all the glory to God's sovereign grace, for any difference there is 
between us and others. Free grace destroys pride, and lays the sinner 
low, whilst it exalts Christ, and causes the believer to triumph in his 
righteousness and salvation. 

X Though Jesus knows what is in man, and all his ways, yet he will 
bring the soul to confession unto him. Seethe loving heart of Christ to 
sinners, and the free communications he admits them to with himself 
Oh ye his people, pour out your heart before him : God is a refuge for us 
Psal. hii. 8- 



CHRISTIAN INSTRUCTED IN THE WAY. 83 

Chr. Why, truly, I do not know what had become of 
me there, had not Evangelist happily met me again as 1 
was musing in the midst of my dumps : but it was God's 
mercy that he came to me again, for else I had never 
come hither. But now I am come, such a one as I am, 
more fit indeed for death by that mountain, than thus to 
stand talking with my Lord- But, oh ! what a favour is 
this to me, that yet I am admitted entrance here.^ 

Good. We make no objections against any, notwith. 
standing all that they have done before they come hither. 
" They in no wise are cast out;"(a) and therefore, good 
Christian, come a little way with me, and I will teach thee 
about the way thou must go. Look before thee : dost 
thou see this narrow way ? that is the way thou must go. 
It was cast up by the patriarchs, prophets, Christ, and 
his apostles, and it is as straight as a rule can make it : 
*his is the way thou must go. 

But, said Christian,f are there no turnings nor windings, 
by which a stranger may lose his way ? 

Good. Yes, there are many ways butt down upon 
this, and they are crooked and wide: but thus thou must 
distinguish the right from the wrong, the right only being ' 
straight and narrow. (b) 



* It is a sure sign of a genuine work of grace, when the heart ascribes 
nil to grace. Here is no ascribing any thing to li is own wisdom or power . 
but Ills escape from destruction, arid being yet in the way of salvation, an? 
wholly resolved into the grace of the gospel, the mercy of God, and in his 
free favour, and almighty power. It is sweet to converse with Jesus, of 
his free grace to wretched and unworthy sinners. Do not you find it so ? 

t Christian is afraid of losing his way ; a blessed sign of a gracious heart, 
when it possesses godly jealousy. 

: Christian, being admitted at the strait gate, is directed in the narrow 
way. In the broad road every man may choose a path suited to his incli- 
nations, shift about to avoid difficulties, or accommodate himself to cir- 
cumstances ; and he will be sure of company agreeably to his taste. But 
Christian? must follow one another, in the narrow way along the same 
"rack, surmounting difficulties, facing enemies, and bearing hardship.-, 
out any room to evade them : nor is any indulgence given to diffie 

f<0 John vi. 37. b) Matt. vii. 13, 14. 



84 CHRISTIAN INSTRUCTED IN THE WAY. 

Then I saw in ray dream that Christian asked him fur- 
ther, if he could not help him off with the burden that was 
upon his back ; for as yet he had not got rid thereof, nor 
could he by any means get it off without help. 

He told him, as to thy burden, be content to bear it un- 
til thou comest to the place of deliverance ;* for there it 
will fall from thy back of itself. 

Then Christian began to gird up his loins, and to ad- 
dress himself to his journey. So the other told him that 
by that he was gone some distance from the gate he would 
come at the house of the Interpreter, at whose door he 
should knock, and he would show him excellent things. 
Then Christian took his leave of his friend, and he again 
bid him God speed. 



rent tastes, habits, or propensities. It is therefore a straightened, or as 
some render the word, an afflicted ivay ; being indeed an habitual course 
of repentance, faith, love, self-denial, patience ; in a word, a full confor- 
mity to the will of God, according to the scriptures. Christ himself is the 
way, by which we come to the Father ; and by living faith which works 
by love, we are " set in the way of his steps." This path is also straight, 
as opposed to the crooked ways of men ; for it consists in an uniform re- 
gard to piety, integrity, sincerity, and kindness, at a distance from all the 
hypocrisies, frauds and artifices, by which ungodly men wind about to 
avoid detection, keep up their credit, deceive others, or impose on them- 
selves- The question proposed by Christian implies that believers are 
more afraid of missing the way than of encountering hardships in it : and 
Good-will's answer, that many ways butted down on it, or opened into it, 
in various directions, shows, that the careless and self-willed are extreme- 
ly liable to be deceived ; but it follows that all these ways are crooked and 
wide; they turn aside from the direct line of living faith and holy obe- 
dience, and are more soothing, indulgent and pleasing to corrupt nature, 
than the path of life : which lies straight forward, and is every where 
contrary to the bias of the carnal mind. 

* There is no deliverance from the guilt and burden of sin, but by the 
death of Christ. Here observe, that though a sinner, at his first coming to 
Christ, find some comfort and encouragement, yet he may not for some 
time have a clear sense of pardon and assurance of the forgiveness of his 
sins, but he may still feel the burden of them. But by faith in Jesus he 
shall be adopted into the family of heaven. 



THE INTERPRETER S HOUSE. 



CHAPTER V. 

CHRISTIAN DELIGHTFULLY ENTERTAINED AT THE 
INTERPRETER'S HOUSE. 

THEN Christian went on till he came to the house of 
the Interpreter,* where he knocked over and over : at 
last one came to the door and asked w'ho was there 1 

Chr. Sir, here is a traveller, who was bid by an ac- 
quaintance of the good man of this house to call here for 
my profit ; I would therefore speak with the master of 
the house. So he called for the master of the house, who 
after a little time came to Christian, and asked him what 
he would have 1 

Sir, said Christian, I am a man that arn come from (he 
city of Destruction, and am going to the Mount Zion ; 
and I was told by the man that stands at the gate at the 
head of this way, that if I called here you would show me 
excellent things, such as would be a help to me in my 
journey. 

Then said the Interpreter, come in ; I will show thee 
that which will be profitable to thee.f So he commanded 
his man J to light a candle, and bid Christian follow him : 
so he had him into a private room, and bid his man open 
a door : the which when he had done, Christian saw the 



* Christian comes to the house of the Interpreter: which means the 
Lord the Spirit, the teacher of his people. — The Interpreter is an emblem 
of the divine teaching of the Holy Spirit, according to the Scripture, by 
means of reading, hearing, praying and meditating, accompanied by daily 
experience and observation. Believers depend on this teaching, and arc 
not satisfied with human instruction, but look to the fountain of wisdom, 
that they may be delivered from prejudice, preserved from error, and en- 
abled to profit by the ministry of the word. 

\ Ohow loving, how condescending is the Spirit of God to poor mise- 
rable sinners ! 

I Illumination is here signified- 



Bb* THE PICTCRE OF THE PILGRlIVl's GCIBL 

picture of a very grave person hang up against the wall ; 
and this was the fashion of it : " it had eyes lifted up to 
heaven, the best of books in its hand, the law of truth was 
written upon its lips, the world was behind its back ; it 
stood as if it pleaded with men, and a crown of gold did 
hang over its head. ,, 

Then said Christian, what meaneth this I 
Interp. The man whose picture this is, is one of a 
thousand ; he can beget children, (a) travail in birth with 
children,(fr) and nurse them himself when they are born. 
And whereas thou seest him with his eyes lifted up to 
heaven, the best of books in his hand, and the law of truth 
written on his lips ; it is to show thee that his work is to 
know and unfold dark things to sinners; even as also thou 
seest him stand as if he pleaded with men : and whereas 
thou seest the world as cast behind him, and that a crown 
hangs over his head ; that is to show thee, that slighting 
and despising the things that are present, for the love 
that he hath to his Master's service, he is sure in the 
world that comes next to have glory for his reward. 
Now, said the Interpreter, I have shewed thee this picture 
first, because the man whose picture this is, is the only 
man whom the Lord of the place whither thou art going 
hath authorized to be thy guide, in all difficult places thou 
mayestmeet with in the way ; wherefore take good heed to 
what I have shewed thee, and bear well in thy mind what 
thou hast seen ; lest in thy journey thou meet with some 
that pretend to lead thee right, but their way goes down 
to death. * 



• T This is a true picture of a gospel minister: one whom the Lord the 
Spirit has called and qualified tor preaching the everlasting gospel, he is 
one who despises the world, is dead to its pleasures and joys : his chief 
aim is to exalt and glorify the Lord Jesus, his atoning blood, justifying 
righteousness, and finishing salvation ; and his greatest glory is to bring 
sinners to Christ, to point him out as the one way to them, and to ediiv 

(a) 1 Cor. iv. 13. (b) Hal. iv. 19. 



1-HE DUSTT PARLOUR SPRINKLED AND CLEANSED. 8T 

Then he took hirti by the hand, and led him into a very 
large parlour that was full of dust, because never swept ; 
the which, after he had reviewed a little while, the Inter- 
preter called for a man to sweep. Now when he began 
to sweep, the dust began so abundantly to fly about, that 
Christian had almost therewith been choaked. Then 
said the Interpreter to a damsel that stood by, Bring hith- 
er water, and sprinkle the room ; the which when she had 
done, it was swept and cleansed with pleasure. 

Then said Christian, What means this ? 

The Interpreter answered, This parlour is the heart of 
a man that was never sanctified by the sweet grace of the 
gospel : the dust is his original sin and inward corruptions, 
that have defiled the whole man. He that began to 
sweep at first is the law ; but she that brought water and 
did sprinkle it, is the gospel. Now whereas thou sawest. 
that, so soon as the first began to sweep, the dust did 
so fly about, that the room by him could not be cleansed, 
but that thou wast almost choaked therewith ; this is to 
show thee, that the law, instead of cleansing the heart, by 
its working, from sin, doth revive, put strength into, and 
increase it in the soul, even as it doth discover and forbid 
it ; for it doth not give power to subdue it. (a) 

Again, as thou sawest the damsel sprinkle the room 
with water, upon which it was cleansed with pleasure : 
this is to show thee, that when the gospel comes in the 
sweet and precious influences thereof to the heart, then, I 



and build up saints in him. But there are many who profess to do this, 
yet turn poor sinners out of the way, and point them to a righteousness of 
their own for justification, in whole or in part. Of these the Spirit teach- 
es us to beware : the former, he leads and directs souls to love and esteem 
him highly for their labours and faith in the Lord, and zeal for his honour 
and glory, and for the salvation of souls. Take heed what yeuhear. 
Mark iv. 24. 

(a) Rom. v. 20. vii.7 — 11. 1 Cor.xv. 5S 



38 FASSION AND PATIENCE. 

say, even as thou sawest the damsel lay the dust by 
sprinkling the floor with water, so is sin vanquished and 
subdued, and the soul made clean through the faith of it, 
and consequently fit for the King of glory to inhabit.*(a) 

I saw moreover, in my dream, that the Interpreter took 
him by the hand, and had him into a little room where sat 
two little children, each one in his chair. The name of 
the eldest was Passion, and the name of the other Pa- 
tience. Passion seemed to be much discontented, but Pa- 
tience was very quiet. Then Christian asked, What is 
the reason of the discontent of Passion ? The Interpreter 
answered, The governor of them would have him stay 
for his best things till the beginning of the next year ; 
but he will have all now. But Patience is willing to wait. 

Then I saw that one came to Passion and brought him 
a bag of treasure, and poured down at his feet : the which 
he took up and rejoiced therein, and withal laughed Pa- 
tience to scorn. But I beheld but a while, and he had 
lavished all away, and had nothing left him but rags. 

Then said Christian to the Interpreter, Expound this 
matter more fully to me. 

So he said, These two lads are figures : Passion, of the 
men of this world ; and Patience, of the men of that which 
is to come. For as here thou seest Passion will have all 
now this year, that is to say, in this world : so are the 



"* Now judge by this, whether you are under the law, or the gospel. 
Have you ever found in yourself what is here described ? 1st. Of the law, 
have you ever felt your lusts and corruptions irritated, and sin made to 
abound in you, as to your perception and feeling, by the commandment 
working in you all manner of concupiscence ? for without the law sin was 
dead Rom. vii. 8. Has the application of the law to your conscience 
made sin to revive in you, so as that you died to all your former hopes of 
being justified by your obedience to the law ? If not, you are yet dead in 
sin, and cleave to legal hopes and vain confidence. But if through the 
law you become dead to the law, has the gospel come to you with its re- 
viving, comforting, sanctifying influence ? Has it made Christ's blood and 
righteousness precious to your soul, and given you the victory of faith 
over the law, sin, and death ? If so, go on your way rejoicing. 

(a) John xiv. 21—23. xv 3. Acts xv 9. Rom xvi. 25,26. Eph.v.26. 



THE EMBLEM EXPLAINED. 89 

Eieti of (his world, they must have all their good things 
now, they cannot stay till next year; that is, 'i»ilil the 
next world, for their portion of good. That pro\cib, 
"A bird in the hand is worth two in the bush," is of 
more authority with them than are all the divine testimo- 
nies of the good of the world to come. But as thou saw- 
est that he had quickly lavished all away, and had pre- 
sently left him nothing but rags ; so will it be with all such 
men at the end of this world.* 

Then said Christian, Now I see that Patience has the 
best wisdom, and that upon many accounts : — because he 
stays for the best things : — and also because he will have 
the glory of his, when the other has nothing but rags. 

Interp. Nay, you may add another, to wit, — the glo- 
ry of the next world will never wear out : but these are 
suddenly gone. Therefore Passion had not so much 
reason to laugh at Patience because he had his good things 
first, as Patience will have to laugh at Passion because he 
had his best things last ; Cor first must give place to last, 
because last must have its time to come ; but last gives 
place to nothing, for there is not another to succeed : he, 
therefore, that hath his portion first must needs have a 
time to spend it; but he that has his portion last must 
have it lastingly : therefore it is said of Dives, " In thy 
life-time thou receivedst thy good things, and likewise 
Lazarus evil things ; but now he is comforted, and thou 
art tormented." («) 

Chr. Then I perceive it is not best to covet things 
that are now, but to wait for things to come. 



* Carnal men seek nothing more than the gratification of their senses ; 
their end will be the loss of all things and the destruction of their own 
souls. But the just live by faith on Jesus, and in hope of joys to come ; 
their end will be glorious ; for they shall receive the end of their faith, 
the salvation of their souls, and the everlasting enjoyment of Christ in 
5<!orv 

(a) Luke xvi. 19—31. 

M 



t)0 THE FIRE SECRETLY KEPT FROM BEING QUENCHED. 

Interp. You say truth: "For the things that are 
seen are temporal; but the things that are not seen are 
eternal;" (a) but, though this be so, yet since things pre- 
sent and our fleshly appetite are such near neighbours 
one to another ; and again, because things to come and 
carnal sense are such strangers one to another ; therefore 
it is that the first of these so suddenly fall into amity, 
and that distance is so continually between the second.* 
Then I saw in my dream that the Interpreter took 
Christian by the hand, and led him into a place where 
was a fire burning against a wall, and one standing by it 
always casting much water upon it to quench it ; yet did 
the fire burn higher and hotter. 

Then said Christian, What means this 1 
The Interpreter answered, This fire is the work of 
grace that is wrought in the heart ; he that casts water 
upon it to extinguish and put it out, is the Devil : but in 
that thou seest the fire notwithstanding burn higher and 
hotter, thou shalt also see the reason of that. So he had 
him about to the backside of the wall, where he saw a 
man with a vessel of oil in his hand, of which he did als$ 
continually cast, but secretly, into the fire. 
Then said Christian, What means this ? 
The Interpreter answered, This is Christ, who contin- 
ually with the oil of his grace maintains the work already 
begun in the heart : by the means of which, notwithstand- 
ing what the devil can do, the souls of his people prove 
gracious still, (b) And in that thou sawest that the man 



* Here see the preciousness and glory of faith ; it causeth the soul to 
make a proper estimate, and set a due value on things : it pierceth through 
the objects of time and sense, and fixes upon glory and eternity. This i? 
the proper character of every heaven-born soul; the just shall live b* 
faith. Heb. ii. 4. This is a life of heaven upon earth. 

(a) 2 Cor. iv- 18 (b) 2 Cor. xii. 9 



THE VALIANT MAN'S CONFLICT AND VICTORY. 91" 

*lood behind (he wall to maintain (he fire ; this is to teach 
thee that it is hard for the tempted to see how this work 
of grace is maintained in the soul.* 

I saw also, that the Interpreter took him again by the 
hand, and led him into a pleasant place, where was build- 
cd a stately palace, beautiful to behold : at the sight of 
which Christian was greatly delighted; he saw also upon 
the top thereof certain persons walking, who were clothed 
all in gold. 

Then said Christian, May we go in thither ? 

Then the Interpreter took him, and led him up toward? 
the door of the palace; and behold, at the door stood a 
great company of men, as desirous to go in, but durs! 
not. There also sat a man at a little distance from tht 
door, at a table side, with a book and his ink-horn before 
him, to take the name of him that should enter therein ; 
he saw also that in the door-way stood many men in ar- 
mour to keep it, being resolved to do to the men thai 
would enter what hurt and mischief they could. Now 
was Christian somewhat in amaze : at last, when every 
man started back for fear of the armed men, Christian 
saw a man of a very stout countenance come up to ihv 
man (hat sat there to write, saying, " Set down my name, 
Sir ;" the which when he had done, he saw the man draw 
his sword, and put an helmet upon his head, and rush to- 
ward the door upon the armed men, who laid upon hhn 
with deadly force ; but the man was not at all discoura- 



* It is plain Mr. Bunyan did not ascribe that glory to the work and pow- 
er of the creature, which is due solely to the Lord, who is the Alpha and 
Omega, the First and the Last, the Beginner, Carrier on, and Finisher of 
his work in sinners 1 hearts; and never can his work he extinguished there- 
till Satan's water is more powerful to quench, than Christ's oil and grace 
are to keep the fire burning The instruction especially inculcated by this 
emblem is, an entire reliance on the secret but powerful influence of di- 
vine grace, to maintain and carry on the sanctifying work that has been 
begun hi the »euf 



&2 THE MAN IN THE IRON CAGE. 

ged, but fell to cutting and hacking most fiercely. So 
after he had* received and given many wounds to those 
that attempted to keep him out, he cut his way through 
them all, and pressed forward into the palace ; at which 
there was a pleasant voice heard from those that were 
within, even of those that walked upon the top of the pa- 
lace, saying, 

u Come in, come in ; 
Eternal glory thou shalt win." 

So he went in, and was clothed with such garments as 
they. Then Christian smiled, and said, I think verily I 
know the meaning of this.f 

Now, said Christian, let me go hence. Nay, stay, said 
the Interpreter, till I have showed thee a little more, and 
after that thou shalt go on thy way. So he took him by 
the hand again, and led him into a very dark room, where 
there sat a man in an iron cage. 

Now the man to look on, seemed very sad. He sat 
with his eyes looking down to the ground, his hands fold- 
ed together, and he sighed as if he would break his heart. 
Then said Christian, What means this ? At which the In- 
terpreter bid him talk with the man. J 

Then said Christian to the man, What art thou ? The 
man answered, I am what I was not once. 



* We must through much tribulation enter into the kingdom of God. 
Acts xiv.22. 

t Such is the spirit and disposition of a soul who is determined to win 
Christ, and to enjoy the kingdom of glory. In spite of all opposition he 
resolutely forces his way, and presses towards the mark for the prize of 
his high calling of God in Jesus Christ. Phil. iii. 14. He is not content 
with a few lazy wishes, or languid hopes ; for the kingdom of heaven suf- 
fereth violence, and the violent take it by force. Mat. xi. 12. 

t The Holy Spirit would have us take warning by the sad examples of 
others. Hence he sets before us in the Scripture, the dreadful things 
which have fallen professors, that we may see our danger, be humble, and 
watchful, and pray to the Lord to keep us from falling away. 



CHRISTIAN INTERROGATES HIM. 9V> 

Chr. What wert thou once ? 

The man said, # I was once a fair and flourishing profes- 
sor, both in mine own eyes, and also in the eyes of olhers : 
I once was, as I thought, fair for the celestial city,(n) and 
had then even joy at the thoughts that I should get hith- 

er.f 

Chr. Well,, but what art thou now ? 

Man. I am now a man of despair, and am shut up in it 
as in this iron cage. I cannot get out ; O now I cannot. t 

Chr. But how earnest thou in this condition ? 

Man. I left off to watch and be sober; J laid the reins 
upon the neck of my lusts ; I sinned against the light of 
the word, and the goodness of God: I have grieved the 
Spirit, and he is gone ; I tempted the Devil, and he is to 
come to me ; I have provoked God to anger, and he has 
left me ; I have so hardened my heart, that I cannot re- 
pent. § 

Then said Christian to the Interpreter, But is there no 
hope for such a man as this ? Ask him, said the Interpre- 
ter. 

Then said Christian, Is there no hope but you must be 
kept in the iron cage of despair 1 

Man. No, none at all. 

Chr. Why? the Son of the Blessed is very pitiful. 

Man. I have crucified him to myself afresh ; I have 
despised his person, I have despised his righteousness, I 



* Most dreadful change ! Think of it with trembling. Thou standest 
by faith ; be not high-minded, but fear. 

t Soaring professors, beware. See how far this man went ; see what 
he thought of himself; see what others thought of him ; yea, he felt great 
joy in himself at the thoughts of getting to heaven ; but yet through un- 
faithfulness despair seized on him. « Let us watch and be sober." 1 
Thess. v. 6. 

% A more dreadful state on this side hell cannot be. 

§ An awful warning to professors. take heed of trifling with the God 
of truth, and the truths of God ! he is a jealous God ! jealous of his honour 
and glory. Yea, our God is a consuming lire. He.b. xii- 20. 

(a) Luke viii, 13. 



94 CHRISTIAN INTERROGATES HIM. 

Lave counted his blood an unholy thing. I have done 
despite to the Spirit of grace :(a) therefore I have shut 
myself out of all the promises, and there now remains to 
ine nothing but threatenings, dreadful threatenings, fear- 
ful threatenings, of certain judgment and fiery indignation 
which shall devour me as an adversary.* 

Cfiti. For what did you bring yourself into this condi- 
tion 1 

Man. For the lusts, pleasures, and profits of this world ; 
in the enjoyment of which I did then promise myself 
much delight : but now every one of those things also 
bite me and gnaw me like a burning worm. 

Chr. But canst thou not repent and turn ? 

Man God hath denied me repentance. His word 
gives me no encouragement to believe : yea, himself hath 
•shut me up in this iron cage ; nor can all the men in the 
world let me out. O eternity ! eternity ! how shall I 
grapple with the misery that I must meet with in eterni- 
ty ? 

Then said the Interpreter to Christian, Let this man'b 
misery be remembered by thee, and be an everlasting 
caution to thee. 

Well, said Christian, this is fearful ! God help me to 
watch and be sober, and to pray that I may shun the 
cause of this man's misery .f Sir, is it not time for me 
to go on my way now 1 J 



* It is exceeding difficult to draw the line here, so as not to encourage 
in sin, or not discourage broken-hearted sinner* from entertaining hope in 
Christ. Many have vritten the same bitter things against themselves as 
here, but to whom they have in no-wise belonged. A sight of sin, a 
sense of sin, and sorrow for sin, with a desire to be saved by Jesus from 
all sin, as well as from wrath, do really bespeak the workings of the grace 
of Christ in the heart. 

\ Reader, thou hast constant need to put up this prayer for thyself. — 
Thou art in a body of sin, hast a most deceitful and desperately wicked 
heart, and art exposed to the world's snares, and ^atari's devices. 

% Why hi such haste, Christian ? Poor soul, he had yet got the burden 
of his sins upon his back ; this urged his speed. He wanted to get to the 

(a) Lull- xix. 14. Heb. v> 4—6. s. 28, 29. 



A DREAM CONCERNING THE DAY OF JUDGMENT. Dj 

Interf. Tarry, till I shall show thee one thing more, 
and then thou shalt go on thy way. 

So he took Christian by the hand again, and led him 
into a chamber where there was one rising out of bed ; 
and as he put on his raiment he shook and trembled, 
Then said Christian, Why doth this man thus tremble ? 
The Interpreter then bid him tell to Christi-an the reason 
of his so doing. So he began and said, This night as I 
was in my sleep I dreamed, and, behold the heavens grew 
exceeding black : also it thundered and lightened in most 
fearful wise, that it put me into an agony ; so I looked 
up in my dream, and saw the clouds rack at an unusual 
rate ; upon which I heard a great sound of a trumpet, 
and saw also a man sit upon a cloud, attended with the 
thousands of heaven : they were all in flaming fire, also 
the heavens were on a burning flame. I heard then a 
voice saying, " Arise ye dead, and come to judgment ; ,? 
and with that the rocks rent, the graves opened, and the 
dead that were therein came forth :(a) some of them were 
exceeding glad, and looked upwards : and some sought to 
hide themselves under the mountains :(b) then I saw the 
man that sat upon the cloud open the book and bid the 
world draw near. Yet there was, by reason of a fierce 
flame which issued out and came before him, a conveni- 
ent distance betwixt him and them, as betwixt the judge 
and the prisoners at the bar.(c) I heard it also proclaim 
ed to them that attended on the man that sat on the 
cloud, " Gather together the tares, the chaff, and stub 



cross, to be delivered of his burden ; but the Spirit had many things to 
shew him first, which would be profitable to him hereafter. " He who 
believeth shall not make haste." Isaiah xxviii. 16. 

(a) John v. 28, 29. 1 Cor. xv. 51.— 58. 2 Thess. i. 7—10. Jude 14. If. 
Rev. xx. 11—15. (b) Psal. 1. 1—3. 22. Isa. xxvi. 20, 21. Mir. 
vii. 16; 17. (c) Daa.vii.9, 10. Mai iti. 2, 3 



06 THE DREAM CONTINUED. 

ble, and cast them into the burning lake :" and with that 
the bottomless pit opened just whereabout I stood ; out of 
the mouth of which there came in an abundant manner, 
smoke, and coals of fire, with hideous noises. It was also 
said to the same persons, " Gather my wheat into the 
garner."(a) And with that I saw many catched up and 
carried away in the clouds, (b) but I was left behind. I 
also sought to hide myself, but I could not, for the man 
that sat upon the cloud still kept his eye upon me : my 
sins also came in my mind, and my conscience did ac- 
cuse me on every side.(c) Upon this I awaked from 
my sleep. 

Chr. But what was it that made you so afraid of this 
sight? 

Man. Why I thought that the day of judgment was 
come, and that I was not ready for it ; but this frighted 
me most, that the angels gathered up several and left me 
behind ; also the pit of hell opened her mouth just where 
I stood. My conscience too afflicted me ;* and, as I 
thought, the Judge had always his eye upon me, showing 
indignation in his countenance. 

Then said the Interpreter to Christian, Hast thou con- 
sidered all these things ? 

Chr. Yes ; and they put me in hope and fear.f 

Interp. Well, keep all things so in thy mind, that 
they may be as a goad in thy sides, to prick thee forward 
in the way thou must go. Then Christian began to gird 



* Natural men's consciences are often alarmed and terrified, when 
there are no spiritual convictions ; but such fears and terrors soon wear 
away, and do not generally issue in conversion. 

+ Where there is a gospel hope, there will be a godly fear; both are 
necessary ; both are the graces of the Holy Spirit. Fear makes us cau- 
tious ; hope animates us. 

(a) Mai. iv. 1. Mat. ill- 12. xiii. 30. Luke iii. 17. (b) 1 Thess. to. 13— IS. 

(c) Rom. ii. 14, lj. 



THE DREAM CONTINUED. 97 

tip his loins, and to address himself to his journey. Then 
said the Interpreter, The Comforter be always with thee 
good Christian, to guide thee in the way that leads to the 
city. So Christian went on his way, saying — 

" Here I have seen things rare and profitable ; 
Things pleasant, dreadful, things to make me stable 
In what I have begun to take in hand : 
Then let me think on them, and understand 
Wherefore they showed me were 5 and let me be 
Thankful, O good Interpreter, to thee." 



N 



98 christian's burden falls off at the cross. 
CHAPTER VI. 

CHRISTIAN LOSES HIS BURDEN AT THE CROSS. 

NOW I saw in my dream, that the highway, up which 
Christian was to go, was fenced on either side with a 
wall, and that wall was called Salvation. (a) Up this way 
therefore did burthened Christian run, but not without 
great difficulty, because of the load on his back.^ 

He ran thus till he came at a place somewhat ascend- 
ing, and upon that place stood a Cross, and a little be- 
low, in the bottom, a Sepulchre. So I saw in my dream, 
that just as Christian came up with the cross, his burden 
loosed from off his shoulders,, and fell from off his back, 
and began to tumble, and so continued to do till it came 
to the mouth of the sepulchre, where it fell in, and I saw 
it no more.f 

Then was Christian glad and lightsome, and said with 
a merry heart, " He hath given me rest by his sorrow, 
and life by his death." Then he stood still awhile to 
look and wonder; for it was very surprising to him, that 
the sight of the cross should thus ease him of his burden. 
He looked, therefore, and looked again, even till the 
springs that were in his head sent the waters down his 
cheeks. (b) Now, as he stood looking and weeping, be- 



* Our uphill difficulties is the way to the greatest comforts. Burdens are 
more felt when comforts are near at hand. 

t Christian had faith ; he believed that there was redemption in the 
blood of Christ, even forgiveness of sins, before he came up to the cross, 
but now he finds and feels the comfort of it: He has now the joy of faith; 
the guilt of his sins is taken off his conscience, and he is filled with joy 
and peace in believing. You who believe Christ to be the only Saviour, 
go on believing till you experience the comfort of knowing that he is your 
Saviour, and feel pardon in his blood; for when God releases us of our 
guilt and burden, we are as those that leap for joy; but you cannot have 
this till you come to the cross, and rest all your hopes upon it. 
(a) Isa. xxvi. 1. (b) Zech. xii. 10, 



christian's exultation. 99 

hold three shining ones came to him, and saluted him 
with " Peace be to thee :" so the first said to him, " Thy 
sins be forgiven thee:"(a) the second stripped him of 
his rags and clothed him with change of raiment; the 
third also set a ^mark on his forehead, and gave him a 
roll with a seal upon it, (b) which he bid him look on as 
he ran, and that he should give it in at the celestial gate ; 
so they went their way. Then Christian gave three leap? 
for joy, and went on singing — 

u Thus far did I come laden with my sin 
Nor could aught ease the grief that I was in. 
Till I came hither : what a place is this ! 
Must here be the beginning of my bliss ? 
Must here the burden fall from off my back ? 
Must here the strings that bind it to me crack ? 
Blest cross ! blest sepulchre ! blest rather be 
The Man that there was put to shame for me !" 



* Here is the love and grace of God the Father, God the Son, and Goo" 
the Holy Ghost. Pray mind ; when God pardons the sinner through the 
blood of Christ, he also clothes him with the righteousness of Christ. 
Those who deny Christ's righteousness, never saw the purity of the law ; 
their own nakedness, nor abhorred the filthy rags of their own righteous- 
ness. — The author's uniform doctrine sufficiently shows, that he considered 
spiritual apprehensions of the nature of the atonement as the only source 
of genuine peace and comfort. And as the " mark in the forehead" 
plainly signifies the renewal of the soul to holiness, so that the mind of 
Christ may appear in the outward conduct, connected with an open pro- 
fession of the faith, while the roll with a seal upon it, denotes such an 
assurance of acceptance, as appears most clear and satisfactory, when 
the believer most attentively compares his views, experiences, desire* 
and purposes, with the holy scriptures, so he could not possibly intend to 
ascribe such effects to any other agent than the Holy Spirit, who, by una* 
blinga man to exercise all filial affections towards God in an enlarged de- 
gree, as the " spirit of adoption bears witness" with his conscience, that 
God is reconciled to him, having pardoned all his sins; that he is justified 
by faith, through the blood of Christ ; and that he is a child of God, and 
an heir of heaven. These things are clear and intelligible to those who 
kave experienced this happy change. 

in) Mark H. 5. (b) Zeeh. iii. 4. Eph. I li. 



100 



SIMPLE, 6LOTH, AND PRESUMPTION. 



CHAPTER VII. 

CHRISTIAN FINDS SIMPLE, SLOTH, AND PRESUMPTION FAST 
ASLEEP— IS DESPISED BY FORMALIST AND HYPOCRISY- 
ASCENDS THE HILL DIFFICULTY— LOSES HIS ROLL, AND 
FINDS IT AGAIN. 

I SAW then in my dream, that he went on thus even 
until he came at the bottom, where he saw a little out of 
the way, three men fast asleep, with fetters upon their 
heels. The name of the one was Simple, another Sloth, 
and the third Presumption.^ 

Chistian then seeing them lie in this case went to 
them, if peradventure he might awake them ; and cried, 
You are like to them that sleep on the top of a mast, (a) 
for the dead sea is under you, a gulf that hath no bottom : 
awake, therefore, and come away ; be willing also, and I 
will help you off with your irons. He also told them, If 
he that goeth about like a roaring lion comes by, you will 
certainly become a prey to his teeth. (6) With that they 
looked upon him, and began to reply in this sort: f Sim- 
ple said, "I see no danger: Sloth said, "Yet a little 
more sleep:" and Presumption said, "Every tub must 
stand upon its own bottom." And so they laid down to 
sleep again, and Christian went on his way. 



* The Lord shews us the misery and danger of other professors, to give 
us warnings by the way, and to stir us up to watchfulness. 

t There is no persuasion will do, if God openeth not the eyes. Re- 
member, all is of grace. It is God's grace that quickens, enlightens, con- 
verts, justifies, preserves, sanctifies, and glorifies. Well may pilgrim- 
si ug every step : 

O to grace what mighty debtors, 
Daily, hourly, Lord, are we ! 

(a) Prov. xxiii. 34. (b) I Pet- v. S. 



FORMALIST AND HYPOCRISr. 1 01 

Yet was he troubled to think that men in that clanger 
should so little esteem the kindness of him that so freely 
offered to help them, both by the awakening of them, 
counselling of them, and proffering to help them off wilh 
their irons. # And as he was troubled thereabout, he 
spied two men come tumbling over the wall on the left 
hand of the narrow way ; and they made up apace to him. 
The name of the one was Formalist, and the name of the 
other Hypocrisy. So as I said, they drew up unto him, 
who thus entered with them into discourse. 

Chr. Gentlemen, whence come you, and whither go 
you? 

Form, and Hyp. We were born in the land of Vain- 
Glory, and are going for praise to Mount Zion. 

Chr. Why came you not in at the gate which stand- 
eth at the beginning of the way ? Know you not that it is 
written, that " He that cometh not in by the door, but 
climbeth up some other way, the same is a thief and a 
robber ?"(«) 

They said, that to go to the o*ate for entrance was by ali 
their countrymen counted too far about ; and that, there- 
fore, their usual way was to make a short cut of it, and to 
climb over the wall, as they had done. 

Chr. But will it not be counted a trespass against the 
Lord of the city whither we are bound, thus to violate his 
revealed will ? 

They told him,f that, as for that, he needed not trou- 
ble his head therebout, ; for what they did, they had cus- 
tom for ; and could produce, if need were, testimony 
that would witness it for more than a thousand years. 



* A Christian spirit feels for others' dangers, and aims and strives to be 
profitable to them. 

t They that come into the way, but not by the door, think that they can 
*ay something in vindication of their own practice 

(a) John x. 1- 



102 CHRISTIAN IN VAIN REASONS WITH THEM. 

But said Christian, will your practice stand a trial at 

law ? 

They told him, that custom, it being of so long stand- 
ing as above a thousand years, would doubtless now be 
admitted as a thing legal by an impartial judge : and be- 
sides, say they, if we get into the way, what's the matter 
which way we get in? If we are in, we are in: thou art 
but in the way, who, as we perceive, came in at the gate ; 
and we are also in the way, that came tumbling over the 
wall : wherein now is thy condition better than ours ? 

Chr. I walk by the rule of my Master, you walk by 
the rude working of your fancies. You are counted 
thieves already by the Lord of the way, therefore I 
doubt you will not be found true men at the end of the 
way. You came in by yourselves without his direction} 
and shall go out by yourselves without his mercy.* 

To this they made but little answer ; only they bid him 
look to himself. Then I saw that they went on, every 
man in his way, without much conference one with another ; 
save that these two men told Christian, that, as to laws and 
ordinances, they doubted not but they should as consci- 
entiously do them as he ; therefore, said they, we see not 
wherein thou differest from us, but by the coat that is on 
thy back, which was, as we trow, given thee by some 
of thy neighbours, to hide the shame of thy nakedness. f 

Chr. Bylaws and ordinances you will not be saved, fa) 
since you came not in by the door. And as for this coat 



* Here is the essential difference between a real Christiau and formal 
hypocrites ; he takes the word of God for the warrant of his faith, and 
the rule of his conduct, which they reject ; for they are left under the 
power of their natural will and carnal reason, and hence they brave it 
out for a season, with vain hopes and confidences. 

t The glorious robe of Christ's righteousness, which is put upon every 
believer, is sneered at and held in contempt by formal professors; who 
see not their nakedness and want of covering. 

(a) Gal. ii. 16. 



THE HILL DIFFICULTY. 103 

that is on my back, it was given me by the Lord of the 
place whither I go ; and that, as you say, to cover my 
nakedness with. And I take it as a token of kindness to 
me ; for I had nothing but ra<rs before : and besides, thus 
I comfort myself as I go ; surely, think I, when I come 
to the gate of the city, the Lord thereof will know me for 
good, since I have his coat on my back ! a coat that he 
gave me freely in the day that he stripped me of my rags. 
I have, moreover, a mark in my forehead, of which per- 
haps you have taken no notice, which one of my Lord's 
most intimate associates fixed there in the day that my 
burden fell off my shoulders. I will tell to you, moreo.. 
ver, that I had then given me a roll sealed, to comfort me 
by reading as I go on the way ; I was also bid to give it 
in at the celestial gate, in token of my certain going in af- 
ter it : all which things I doubt you want, and want them 
because you came not in at the gate.* 

To these things they gave him no answer ; only they 
looked upon each other and laughed. f Then I saw that 
they went on all, save that Christian kept before, who 
had no more talk but with himself, and that sometimes 
sighingly, J and sometimes comfortably : also he would 
be often reading in the roIl§ that one of the shining ones 
gave him, by which he was refreshed. 

I beheld then that they all went on till they came to the 
foot of the hill Difficulty ;|| at the bottom of which was a 

* Where there is the witness of the Spirit, and the seal of the Spirit, that 
soul will also glory in the righteousness of Christ ; for this is the joy of 
faith, that Christ is the Lord our righteousness Jer. xxiii. 6. In vain do 
men talk of inward joy, who reject the clothing of Christ's righteousness. 

t Vain-glorious fools laugh at Christ's humble pilgrims. 

t What ! sighing already, and just pardoned ? One should expect that 
he was all joy ; nothing but joy. O these are sighs of love, which stran- 
gers to spiritual joy know nothing of. 

§ This means the assurance which he had from the Spirit, of the free 
love, free grace, free pardon, free justification, of Christ to his soul. 

|| He came to the hill Difficulty ; a way unpleasing to flesh and blood, 
which proves and tries the sincerity of our faith, and the earnestness of 
our souls, in our pilgrimage. 



104 FORMALIST AND HYPOCRISY TURN ASIDE. 

spring. There were also in the same place two other 
ways, besides that which came straight from the gate ; 
one turned to the left hand and the other to the right, at 
the bottom of the hill ; but the narrow way lay right up 
the hill, and the name of the way is called Difficulty. 
Christian went now to the spring, and drank thereof to 
refresh himself,(a) and then began to go up the hill, say- 
ing— 

a The hill, though high, I covet to ascend, 

The difficulty will not me offend ; 

For I perceive the way to life lies here : 

Come, pluck up, heart, let's neither faint nor fear. 

Better, though difficult, the right way to go, 

Than wrong, though easy, where the end is woe/'* 

The other two also came to the foot of the hill ; but 
when they saw that the hill was steep and high, and that 
there were two other ways to go ; and supposing also 
that these two ways might meet again with that up which 
Christian went, on the other side of the hill, therefore 
they were resolved to go into those ways. Now the 
name of one of those ways was Danger, and the name of 
the other Destruction. So the one took the way which 
is called Danger, which did lead him into a great wood, 
and the other took directly up the way to Destruction, 
which led him into a wide field, full of dark mountains, 
where he stumbled and fell, and rose no more.f 

* Depend upon it, pilgrim, some great blessing is at hand, when thou 
hast some great difficulty to grapple with and to overcome. — The believ- 
er's state on earth is a state of trial ; he must meet with difficulties, to prove 
his faith and love. The hill Difficulty represents those circumstances which 
require self-denial and exertion, and may signify whatever in our walk 
proves irksome to flesh and blood 

t Formalists and hypocrites, as they come easy into the way of profes- 
sion, without any convictions of sin to cause them to fly to Christ the 
Wicket-gate, so they find the easiest path to flesh and b!ood : and often 
perish in the end. 

(a) Isa. xlix. 10. 



CHRISTIAN SLEEPS, AND LOSES HIS ROLL. 105 

I looked then after Christian, to see him go up the hill, 
where i perceived he fell from running to going, and from 
going to clambering upon his hands and his knees, because 
of the steepness of the place. Now about the midway to 
the top of the hill was a pleasant arbour made by the Lord 
of the bill for the refreshing of weary travellers; thither, 
therefore, Christian got, where also he sat down to rest 
him : then he pulled his roll out of his bosom, and read 
therein to his comfort ; he also now began afresh to take 
a review of the coat or garment that was given him as he 
stood by the cross. Thus pleasing himself awhile he at 
last fell into a slumber, and thence into a fast sleep, which 
detained him in that place until it was almost night ; and 
in his sleep his roll fell out of his hand.^ Now, as he 
was sleeping, there came one to him and awaked him, say- 
ing, " Go to the ant thou sluggard ; consider her ways, and 
be wise. "(a, And with that Christian suddenly started 
up, and sped him on his way, and went apace till he came 
to the top of the hill.f 

Now when he was got up to the top of the hill there 
came two men running to meet him amain ; the name of 
the one was Timorous, and of the other Mistrust :J to 
whom Christian said, Sirs, what is the matter you run the 
wrong way ? Timorous answered, that they were going 



* Happy for Christian that he did not fall into the dream of Antinomi- 
an notions, so as to sleep in a false security without his roll. The best of 
blessings, even spiritual comforts from the God of grace, through the in- 
fection of our nature, (if we do not watch and pray in faith) are liable to 
be abused; so as to cause us to sleep when we should be active and diligent 
in running the heavenly race, looking unto Jesus. 

t The Lord loves his people, nor will he suffer them to sleep the sleep 
©f death, — he will, on their stirring up his gilt within them, shine upon, 
and revive his gracious work. 

\ Timorous and Mistrust are great enemies to the Christian's faith, and 
bring up an evil report of his way. Listen not to tbem ; but look to God's 
truth and faithfulness; rely on his precious premises, and have your feet 
*hod with the gospel of peace. \\ ho or what shall harm you, if ye be fol 
lowers of that which is good- 

C(x) Prov. vi. 6. 

o 



1*06 MISTRUST AND TIMOROUS GO BACK. 

to the city of Zion, and had got up that difficult place : 
but said he, the further we go the more danger we meet 
with ; wherefore we turned, and are going back again. 

Yes, said Mistrust, for just before us lies a couple of 
lions in the way, (whether sleeping or waking we know 
not ;) and we could not think, if we came within reach, 
but they would presently pull us in pieces. 

Then said Christian you make me afraid ; but whither 
shall I flee to be safe 1 If I go back to my own country, 
that is prepared for fire and brimstone, and I shall certain- 
ly perish there : if I can get to the celestial city, I am 
sure to be in safety there :* — I must venture : to go back 
is nothing but death ; to go forward is fear of death, and 
life everlasting beyond it : — I will yet go forward. So 
Mistrust and Timorous ran down the hill, and Christian 
went on his way. But thinking again of what he had heard 
from the men, he felt in his bosom for his roll, that he 
might read therein and be comforted ; but he felt and 
found it not. Then was Christian in great distress, and 
knew not what to do ; for he wanted that which used to re- 
lieve him, and that which should have been his pass into the 
celestial city. Here therefore he began to be much per- 
plexed^ and knew not what to do. At last he bethought 
himself that he had slept in the arbour that is on the side 



* Christian shakes offfear, by sound scriptural reasoning ; even the rea- 
soning of faith, against the fear of the flesh, and mistrust or unbelief. We 
have always a sure word of prophesy, whereunto we shall do well to take 
heed. When dangers beset, and fears assault, remember whose ye are, 
and whom ye serve : look to the way you are in, and the end of your faith, 
even the salvation of your soul. Study the word of God and obey it. 

t He is perplexed for his roll ; this is right. If we suffer spiritual loss, 
and are easy and unconcerned about it, it is a sure sign that we indulge 
carnal security and vain confidence. Many go on so till they sink into a 
down-right Antinomian spirit. O beware of this ; for many who abhor 
the name, yet have drunk into the spirit of it, and hence live and walk 
without spiritual communion with God the Father, and his Son Jesus 
Christ, and rest contented without the witness of the Spirit with their 
spirits, that they are the children of God. 






christian's sorrowful reflections. 107 

•f the hill ; — and falling down upon his knees he asked 
God forgiveness for that foolish act, and then went back 
to look for his roll. But all the way he went back, who 
can sufficiently set forth the sorrow of Christian's heart. 
Sometimes he sighed, sometimes he wept, and oftentimes 
he chid himself for being so foolish to fall asleep in that 
place, which was erected only for a little refreshment for 
his weariness. Thus, therefore, he went back, carefully 
looking on this side and on that, all the way as he went, 
if happily he might find the roll that had been his comfort 
so many times in his journey. He went thus till he came 
again in sight of the arbour where he sat and slept ; but 
that sight renewed his sorrow the more, by bringing again, 
even afresh, his evil of sleeping into his mind.^ Thus 
therefore he now went on bewailing his sinful sleep, say- 
ing, " O wretched man that I am !" that 1 should sleep 
in the day time! (a) that I should sleep in the midst of 
difficulty ! that I should so indulge the flesh, as to use 
that rest for ease to my flesh, which the Lord of the hill 
hath erected only for the relief of the spirits of pilgrims ! 
How many steps have I took in vain ! Thus it happened 
to Israel, for their sin they were sent back again by the 
way of the Red Sea: and I am made to tread those steps 
with sorrow, which I might have trod with delight, had it 
not been for this sinful sleep. How far might I have 
been on my way by this time ! I am made to tread those 
steps thrice over, which I needed to have trod but once :j 
yea, now also I am like to be benighted, for the day is al- 
most spent ; — O that I had not slept! 



* Look to your spirits, Christians. See if you have not after-sorrow 
for former indulgences. But it is far better to be crying " O wretched 
roan that I am," than to be alive to carnal confidences, and dead to the 
desire of spiritual comforts. 

t Christian's perplexity, fear, sorrow, remorse, redoubled earnestness, 
complaints, and self-reproachings, when he missed his roll, and went back 

f» 1 Thess. v 7, 8. Rev. ii. 4, 5. 



108 CHRISTIAN SEEKS AND FINDS HIS ROLL. 

Now by this time he was come to the arbour again, 
where for a while he sat down and wept ; but at last (as 
God would have it,) looking sorrowfully down under the 
settle, there he spied his roll ; the which he with trem- 
bling and haste catched up and put in his bosom. But 
who can tell how joyful this man was when he had gotten 
his roll again? For this roll was the assurance of his life, 
and acceptance at the desired haven. Therefore he laid 
it up in his bosom, gave God thanks for directing his eye 
to the place where it lay, and with joy and tears betook 
himself again to his journey.^ But O how nimbly now 
did he go up the rest of the hill ! — Yet before he got up, 
the sun went down upon Christian ; and this made him 
again recall the vanity of his sleeping to his remembrance ; 
and thus he again began to condole with himself: " O 
thou sinful sleep ! how for thy sake am I like to be be- 
nighted in my journey ! I must walk without the sun, 
darkness must cover the path of my feet, and I must heap 
the noise of doleful creatures, because of my sinful sleep !" 
Now also he remembered the story that Mistrust and 



to seek it, exactly suit the experience of numbers, who through unwatch- 
fulness, are brought into a state of uncertainty. Nothing can afford com- 
fort to a mind that has enjoyed an assurance of the favour of God ; but 
that love which is "better than life:" and such is the abundant mercy of 
Jehovah, that he imparts light and power to the humble soul, who, by 
means of extraordinary diligence, with renewed application to the blood 
of Jesus, will in time recover his warranted confidence which he lost, and 
God will "restore to him the joy of his salvation :" but he must as it were, 
pass repeatedly over the same ground with sorrow, which had it not been 
for his negligence, he might have passed at once with comfort. 

* This means a fresh sense of the love and peace of God, and joy in the 
Holy Ghost, through faith in Christ Jesus. Mind with what alacrity and 
speed Pilgrim now pursues his journey. O this rich blessing of assurance 
is not enough prized, and too little sought for by professors. But how can 
any be content without it ? It is impossible for them to be happy, and to 
rejoice in the Lord without a real, scriptural assurance of his love and 
favour. It is this which adds wings to faith, liveliness to hope, joy to love, 
and cheerfulness to obedience. Plead the precious promises : be not con- 
tent without the enjoyment of the blessings contained in them. Says our 
Lord, " Ask and ye shall receive, that your joy may be full." John xvi 
24. 



THE PALACE BEAUTIFUL. 109 

Timorous (old him of, how they were frighted with the 
sight of the lions. Then said Christian to himself again, 
These beasts range in the night for their prey ; and if 
they should meet with me in the dark, how should I shift, 
them ? how should I escape being by them tot n in pieces ? 
Thus he went on. But, while he was bewailing his un- 
happy miscarriage, he lifted up his eves ; and, behold, 
there was a very stately palace before him, the name of 
which was Beautiful,* and it stood by the highway side. 

* Hitherto Christian has been a solitary pilgrim ; but we must next con- 
sider him as admitted to the communion of the faithful, and joining with 
them in the most solemn public ordinances. This is represented under 
the emblem of the House Blautiful, and the pilgrim's entertainment in 
it, as described in the subsequent pages. Mr. Bunyan here manifests much 
candour and liberality of sentiment; and his representations may suit the 
admission of any new members into (he society of professed Christians in 
any communion, where a serious regard to spiritual religion is in this re- 
spect maintained. 

It certainly would be very desirable, that Christian societies should be 
formed according to the principles here exhibited : such would indeed be 
very beautiful, honourable to God, conducive to mutual edification, and 
examples to the world around them. Different expedients have been 
adopted for thus promoting the communion of saints; the advantages re- 
sulting therefrom have been incalculable : but surely even niore might be 
done, than is at present, perhaps any where, were all concerned to at- 
tempt it boldly, earnestly, and with united efforts. 



110 THE PORTER QUESTIONS CHRISTIAN-. 



CHAPTER VIII. 

CHRISTIAN SAFELY PASSES THE LTONS ; AND ARRIVES AT 
THE HOUSE CALLED BEAUTIFUL, WHERE HE IS KINDLY 
RECEIVED, AND AGREEABLY ENTERTAINED. 

SO I saw in my dream, that he made haste and went 
forward, that if possible he might get lodging there. 
Now before he had gone far he entered into a very nar- 
row passage, which was about a furlong off the Porter's 
lodge ; and looking very narrowly before him as he went, 
he spied two lions in the way. # Now, thought he, I see 
the danger that Mistrust and Timorous were driven back 
by. (The lions were chained, but he saw not the chains.) 
Then he was afraid, and thought also himself to go back 
after them ; for he thought nothing but death was before 
him. But the Porter at the lodge, whose name is Watch- 
ful, perceiving that Christian made a halt, as if he would 
go back, cried unto him, saying, " Is thy strength so 
small ?(«) Fear not the lions, for they are chained, and 
are placed there for trial of faith where it is, and for dis- 
covery of those that have none ; keep in the midst of the 
path, and no hurt shall come unto thee. ,, 

Then I saw that he went on trembling for fear of the 
lions : but taking good heed to the directions of the Por- 
ter, he heard them roar, but they did him no harm. Then 
he clapped his hands, and went on till he came and stood 



* The two lions may signify to us, the roaring of the devil and the 
world against us : but both are chained, they cannot go one link beyond 
what our God permits. Sometimes we may not see the chain, and un- 
scriptural fears may beset us But this is the watch-word of our Lord 
FEAR NOT. 

(a) Mark iv. 40. 



DISCRETION COMES OUT TO HIM. Ill 

before the gate where the Porter was.^ Then said Chris- 
tian to the Porter, Sir, what house is this ? and, may I 
lodge here to-night ? The Porter answered, This house 
was built by the Lord of the hill, and he built it for the 
relief and security of pilgrims. The Porter also asked 
whence he was ? and whither he was going ? 

Chr. lam come from the city of Destruction, and am 
going to Mount Zion : but, because the sun is now set, I 
desire, if I may, to lodge here to-night. 

Por. What is your name ? 

Chr. My name is now Christian, but my name at the 
first was Graceless :f I came of the race of Japheth, 
whom God will persuade to dwell in the tents of Shem.(a) 

Por But how doth it happen that you come so late ? 
The sun is set. 

Chr. I had been here sooner, but that, wretched man 
that I am ! I slept in the arbour that stands on the hill- 
side. Nay, I had, notwithstanding that, been here much 
sooner, but that in my sleep I lost my evidence,J and 
came without it to the brow of the hill ; and then feeling 
for it, and finding it not, I was forced, with sorrow of 
heart, to go back to the place whtere I slept my sleep ; 
where I found it, and now I am come.§ 

Por. Well, I will call out one of the virgins of this 
place, who will, if she like your talk, bring you in to the 



* A minister of Christ, one who is watchful for the good of souls. O 
how precious are they to pilgrims' hearts ! See the sweet encouragement 
and blessed advice Pilgrim obtained from him. 

t O soul, did you ever know that this was your name ? Hast thou tasted 
that the Lord is rich in grace to graceless sinners ? O then sing of free 
grace and unmerited love, every step of thy pilgrimage. 

t Look well to your roll. Beware of losing your assurance. See the 
evil of it j it keeps the soul back. Many have lost it, and have never 
found it. 

§ None ought to be admitted into the church of Christ, but such as 
ean give good evidence that they are the children of God by faith in 
Christ Jesus, and are sincere pilgrims in the way to the heavenly city 

(a) Gen. h. 27. 



112 DISCRETION INTRODUCES HIM TO THE FAMILT. 

rest of the family, according to the rules of the house. 
So Watchful the Porter rang a bell, at the sound of 
which came out at the door of the house a grave and beau* 
liful damsel, named Discretion,* and asked why she was 
called ? 

The Porter answered, this man is in a journey from 
the city of Destruction to Mount Z'<on ; but being weary 
and benighted, be asked me if he might lodge here to- 
night : so I told him I would call for thee, who after dis- 
course had with him, raayest do as seemeth thee good,, 
even according to the law of the house. 

Then she asked him whence he was? and whither he 
was going ? and he told her. She asked him also how he 
got in the way ? and he told her. Then she asked him 
what he had seen and met with in the way ? and he told 
her. And at last she asked his name. So he said, It is 
Christian : and I have so much the more a desire to lodge 
here to night, because, by what I perceive, this place was 
built by the Lord of the hill for the relief and security of 
pilgrims. So she smiled, but the water stood in her eyes ; 
and after a little pause she said, I will call forth two or 
three more of the family. So she ran to the door, and 
called out Prudence, Piety, and Charity, who, after a lit- 
tle more discourse with him, had him into the family ; 
and many of them meeting him at the threshold of the 
house said, " Come in, thou blessed of the Lord ; ' this 
house was built by the Lord of the hill, on purpose to en- 
tertain such pilgrims in.' " Then he bowed his head, and 
followed them into the house. So when he was come in 
and sat down, they gave him something to drink, and con- 
sented together that, until supper was ready, some of 
them should have some particular discourse with Chris- 



Admitting members into churches, should be done with discretion 



PIETY DISCOURSES WITH CHRISTIAN. 113 

frian, for the best improvement of time ; and they appoint- 
ed Piety, and Prudence, and Charity, to discourse with 
him; and thus they began." 

Pi. Come, good Christian, since we have been so 
loving to you to receive you into our house this night, let 
us, if perhaps we may better ourselves thereby, talk with 
you of all things that have happened to you in your pil- 
grimage. 

Chr. With a very good will; and I am glad that you 
are so well disposed. 

Pi. What moved you at first to betake yourself to a 
pilgrim's life ? 

Chr. I was driven out of my native counlry by a 
dreadful sound that was in mine ears : lo wit, that una- 
voidable destruction did attend me if I abode in that place 
where I was. 

Pi. But how did it happen that you came out of your 
country this way ? 

Chr. It was as .God would have it; for when I was 
under the fears of destruction, I did not know whither to 
go ; but by chance there came a man, even to me as I was 
trembling and weeping, whose name is Evangelist, and he 
directed me to the Wicket-gate, which else I should ne- 
ver have found, and so set me into the way that hath led 
me directly to this house. 

Pi. But did not you come by the house of the Inter- 
preter ? 

Chr. Yes, and did see such things there, the remem- 
brance of which will stick by me as long as I live ; espe- 
cially three things ; to wit, how Christ, in despite of Sa- 
tan, maintains his work of sxace in the heart ; how the man 



The blessedness of savoury, experimental conversation with fellow- 
pilgrims. 



114 HE RELATES WHAT HE HAD SEEN IN THE WAY. 

had sinned himself quite out of hopes of God's inercy; 
and also the dream of him that thought in his sleep the 
day of judgment was come.* 

Pi. Why, did you hear him tell his dream ? 

Chr. Yes, and a dreadful one it was, I thought ; it 
made my heart ache as he was telling of it ; but yet I am 
glad I heard it. 

Pi. Was this all you saw at the house of the Interpre- 
ter ? 

Chr. No ; he took me and had me where he shewed 
me a stately palace, and how the people were clad in 
gold that were in it ; and how there came a venturous 
man and cut his way through the armed men that stood in 
the door to keep him out ; and how he was bid to come in 
and win eternal glory ; methought those things did ravish 
my heart. I would have staid at that good man's house 
a tAvelve-month, but that I knew I had further to go. 

Pi. And what saw you else in the way ? 

Chr. Saw ! Why, I went but a little further, and I 
saw one, as I thought in my mind, hang bleeding upon a 
tree ; and the very sight of him made my burden fall off 
my back, (for I groaned under a very heavy burden, but 
then it fell down from off me.) It was a strange thing to 
me, for I never saw such a thing before : yea, and while 
I stood looking up (for then I could not forbear looking) 
three shining ones came to me : one of them testified that 
my sins were forgiven me ; another stripped me of my 
rags, and gave me this embroidered coat which you see ; 
and the third set the mark which you see in my forehead, 



* Hope and fear should accompany us every step of our journey. 
Without true piety there can be no real Christianity. The Lord shows u» 
many things in our way concerning the cases of others, to make us fear 
falling away ; while he displays the glory of his grace in keeping his saints, 
to animate our hope on his power, and trust in his grace. Look unto 
Jesus. 



HE IS INTERROGATED BY PRUDENCE. 115 

and gave me this sealed roll : (and with that he plucked 
it out of his bosom. )* 

Pi. But you saw more than this, did you not ? 

Chr. The things that I have told you were the best ; 
yet some other matters I saw ; as, namely, 1 saw three 
men, Simple, Sloth, and Presumption, lie asleep a little 
out of the way as I came, with irons upon their heels ; 
but do you think I could awake them ! I also saw For- 
mality and Hypocrisy come tumbling over the wall, to 
go, as they pretended t<*Zion, but they were quickly lost ; 
even as I myself did tell them, but they would not be- 
lieve. But, above all, I found it hard work to get up this 
hill, and as hard to come by the lions' mouths ; and tru- 
ly, if it had not been for the good man, the Porter, that: 
stands at the gate, I do not know but that, after all, i 
might have gone back again; but now, I thank God, I am 
here ; and I thank you for receiving of me. 

Then Prudence thought good to ask him a few ques- 
tions, and desired his answers to them. 

Pru. Do you not think sometimes of the country from 
whence you came ? 

Chr. Yes, but with much shame and detestation : 
truly, if I had been mindful of that country from whence 
I came out, I might have had an opportunity to have re- 
turned ; but now I desire a better country, that is an 
heavenly one. (a) 

Pru. Do you not yet bear away with you some of the 
things that then you were conversant withal ?f 

* A blessed scriptural experience of what the Lord had done for his soul ; 
quite necessary for every one, before admission into the church of Christ. 
For want of this, many who are joined, prove of no profit to other souls. 
and get no good to their own. A mere profession of Christ, without an 
experience of his love, grace, and peace, being sealed upon the heart by the 
Spirit the Comforter, is nothing but empty speculation. 

t Prudence must be joined to piety. Christian prudence should be visi- 
ble 'a every step of the professor ; for, says Solomon, " I wisdom dwell 

(a) Heb. xi. 16, 



116 PRUDENCE ASKS HIM OF HIS INWARD EXPERIENCE. 

Chr. Yes, but greatly against my will ; especially my 
inward and carnal cogitations, with which all my country- 
men, as well as myself were delighted : but now all those 
things are my grief; and might I but choose mine own 
things, I would choose never to think of those things 
more ; but when I would be a doino; of that which is best, 
that which is worst is with me.(«) 

Pru. Do you not find sometimes as if those things 
were vanquished, which at other times are your perplex- 
ity? • 

Chr. Yes, but that is but seldom ; but they are to me 
golden hours in which such things happen to me. 

Pru. Can you remember by what means you find your 
annoyances at times as if they were vanquished? 

Chr. Yes : when I think on what I saw at the cross, 
that will do it ; and when I look upon my embroidered 
coat, that will do it ; and when I look into the roll that I 
carry into my bosom, that will do it ; and when my 
thoughts wax warm about whither I am goipg, that will do 
it.* 

Pru. And what is it that makes you so desirous to go 
to Mount Zion? 

Chr. Why, there I hope to see him alive that did 
hang dead on the cross : and Ihere I hope to be rid of ali 
those things, that to this day are in me, an annoyance to 
me ; there they say there is no death ;(b) and there shall 
I dwell with such company as I like best. For, to tell 



with prudence " Prov. viii 12. and " the wisdom of the prudent is to un- 
derstand his way, 1 ' xiv.8. His path is peace, and his end salvation. 

* Mind this. By believing his pardon by the blood of Christ, the love 
of God to him, by the witness of his Spirit, and the glory of heaven, to 
which he is going, are what strengthen the Christian's heart against all op- 
positions. 

(a) Rom. vii. 19 (b) I$a. xsv. g. Rev. xxi. 4 



CHARITV INQUIRES CONCERNING HIS FAMILY llT 

you the truth, I love him because I was by him eased of 
my burden ; and I am weary of my inward sickness. I 
would fain be where I shall die no more, and with the 
company that shall continually cry, " Holy, holy, ho- 
ly !"# - 

Then said Charity to Christian, Have you a family ? 
are you a married man ? 

Chr. I have a wife and four small children. 

Char. And why did you not bring them along with 
you ? 

Then* Christian wept, and said, Oh ! how willingly 
would I have done it ! but they were all of them utterly 
averse to my going on pilgrimage. f 

Char. But you should have talked to them, and have 
endeavoured to have shown them the danger of being left 
behind. 

Chr. So I did ; and told them also what God had 
showed to me of the destruction of our city ; but I seem- 
ed to them as one that mocked, and they believed me 
not. (a) 

Char. And did you pray to God that he would bless 
your counsel to them ? 

Chr. Yes, and that with much affection ; for you must 
think that my wife and poor children were very dear unto 
me. 

Char. But did you tell them of your own sorrow, and 



* A sight of Christ by faith, begets longing of soul to see him in glorv. 
A sense of his pardoning love mattes us long to be with him ; a desire of 
being perfectly freed from the very being of sin, ever accompanies a true 
and lively faith in him, and manifests that we profess a most holy faith. 
Jude 20. 

j So the spirit of a pilgrim manifests itself in love to those of his own 
house, by earnestly wishing, striving, and praying, if by wy means he 
can prevail on them to flee from destruction, and come to Jesus for salva- 
tion. 

(a) (Jen. six. 4. 



118 CHRISTIAN SHOWS WHY HE CAME ALONE. 

fear of destruction ? for I suppose that destruction was 
visible enough to you. 

Chr. Yes, over, and over, and over. They might 
also see my fears in rny countenance, in my tears, and 
also in my trembling under Ihe apprehension of the judg- 
ments that did hang over our heads ; but all was not suf- 
ticient to prevail with them to come with me. 

Char. But what could they say for themselves why 
they came not? 

Chr. Why, my wife was afraid of losing this world ; 
and my children were given to the foolish delights of 
youth : so, what by one thing and what by another, they 
left me to wander in this manner alone. 

Char. But did you not with your vain life damp all 
that you by words used by way of persuasion to bring 
them away with you ?* 

Chr. Indeed I cannot commend my life ; for I am 
conscious to myself of many .failings therein : I know 
also, that a man by his conversation may soon overthrow 
what by argument or persuasion he doth labour to fasten 
upon others for their good. Yet this I can say, I was 
very wary of giving them occasion, by any unseemly ac- 
tion, to make them averse to going on pilgrimage. Yea, 
for this very thing, they would tell me I was too precise ; 
and that I denied myself of things; for their sakes, in 
which they saw no evil. Nay, I think, I may say, that 
if what they saw in me did hinder them, it was my great 
tenderness in sinning against God, or of doing any wrong 
to rny neighbour. 

* O soul, consider this deeply : it is the life of a Christian that carries 
more conviction and persuasion than his words. Though like an angel 
you talk of Christ, of the gospel, of the doctrines of grace, and of heaven, 
yet if you indulge evil tempers, and live under the power of any sinful 
lusts and passions, you will hereby harden others against the things of 
God. and prevent their setting out in the ways of God, and are in danger 
of finally perishing. Study and pray to be a constant walker in the ways 
of holiness, else all is but windy profession, and airy talk. O how much 
harm is done to Christ's cause by the unholy walk of many professors ! 



DISCOURSE ABOUT THE LORD OP THE HILL. 119 

Char. Indeed Cain hated his brother, " because his 
own works were evil, and his brother's righteous ;"(«) 
and if thy wife and children have been offended with thee 
for this, they thereby show themselves to be implacable 
to good ; and thou hast delivered thy soul from their 
blood, (b)* 

Now I saw in my dream, that thus they sat talking 
together until supper was ready. So when they had 
made ready, they sat down to meat.f Now the table was 
furnished with fat things, and with wine that was well re- 
fined ; and all their talk at the table was about the Lord 
of the hill ; as, namely, about what he had done, and 
wherefore he did what he did, and why he had builded 
that house ; and, by what they said, I perceived that 
he had been a great warrior, and had fought with and 
slain him that had the power of death,(c) but not without 
great danger to himself; which made me love him the 
more. 

For, as they said, and, as I believe, said Christian, 
he did it with the loss of blood. But that which put 
glory of grace into all he did, was, that he did it out of 
pure love to his country. And besides, there were some 
of them of the household that said, they had been, and 
spoke with him since he did die on the cross ; and they 
have attested, that they had it from his own lips, that he 



* Hence see the necessity of a Christian's giving good evidence, that 
he is really possessed of those graces of piety, prudence, and charity or 
love, before he can enjoy the communion of saints. True faith in Jesus is 
never alone, but is always attended with a train of Christian graces. 

t This means the Lord's supper : where Christians in common feed on 
Jesu3 by faith, and dwell in contemplation, with wonder, love, and praise, 
for wbat Jesus had done for them, is in them, and is now doing for them 
at the right hand of God. Thus Christians feed on him by faith, and are 
nourished up by him unto eternal life- 

(a) John iii. 12. (6; Ezek. iii. Id. 

(c) Heb. ii. 14, 15. 



120 THE CHAMBER OF PEACE, AND THE STUDY. 

is such a lover of poor pilgrims, that the like is not to be 
found from the east to the west. 

They, moreover, gave an instance of what they affir- 
med, and that was, he had stripped himself of his glory 
that he might do this for the poor ; and that they heard 
him say and affirm, that he would not dwell in the moun- 
tain of Zion alone. They said, moreover, that he had 
made many pilgrims princes, though by nature they were 
beggars born, and their original had been the dunghill, (tf) 

Thus they discoursed together till late at night ; and 
after ihey had committed themselves to their Lord for 
protection, they betook themselves to rest. The pilgrim 
they laid in a large upper chamber, whose window opened 
towards the sun-rising : the name of the chamber was 
Peace, where he slept till break of day, and then he awoke 
and sang — 

cc Where am I now ! Is this the love and care 
Of Jesus, for the men that pilgrims are ; 
Thus to provide, that I should be forgiven, 
And dwell already the next door to heaven ! ,? * 

So in the morning they all got up ; and, after some 
more discourse, they told him that he should not depart 
till they had showed him the rarities of that place. And 
first they had him into the study,f where they showed 



* A sinner cannot sleep safely and comfortably till he has found peace 
With God- But " being justified by faith, we have peace with God [and 
peace in our consciences] through our Lord Jesus Christ." Rom. v. 1. 
But all unbelievers of the grace of our Lord Jesus Christ are under the 
curse of the law, and condemnation for sin, and are at enmity against 
God. 

t Christ, and meditation on Christ, on his birth, his person, his life, his 
works, his death, his atonement, righteousness, and salvation, are the de- 
light of Christian souls. Says David, " My meditation of him shall be 
sweet: I will be glad in the Lord." Psal.civ»34. A lively Christian 
cannot live without spiritual meditation. 

(a) 1 Sam. ii. 8. Psal. cxiii. 7 



THE CHAMBER OP PEA€E, AND THE STUDY. 121 

him records of the greatest antiquity : in which, as I re- 
member my dream, they showed him, first, the pedigree 
of the Lord of the hill, that he was the Son of the An- 
cient of days, and came by that eternal generation : here 
also were more fully recorded the acts that he had done, 
and the names of many hundreds that he had taken into 
his service ; and how he had placed them in such habita- 
tions that could neither by length of days, nor decay of 
nature, be dissolved.* 

Then they read to him some of the worthy acts that 
some of his servants had done : as how they had " sub- 
dued kingdoms, wrought righteousness, obtained promi- 
ses, stopped the mouths of lions, quenched the violence 
of fire, escaped the edge of the sword, out of weakness 
were made strong, waxed valiant in fight, and turned to 
flight the armies of the aliens." (a) 

Then they read again in another part of the records of 
the house, where it was showed how willing the Lord was 
to receive into his favour any, even any, though they in 
time past had offered great affronts to his person and pro- 
ceedings. Here also were several other histories of many 
other famous things, of all which Christian had a view : 
as of things both ancient and modern ; together with pro- 
phecies and predictions of things that have their certain 
accomplishment, both to the dread and amazement of ene- 
mies, and the comfort and solace of pilgrims. 

The next day they took him, and had him into the ar- 
moury, # where they showed him all manner of furniture 



* The provision which is made in Christ, and his fulness for maintain- 
ing and increasing in the hearts of his people, those holy dispositions and 
affections, by the vigorous exercise of which, victory is obtained overall 
their enemies, is here represented by the armoury. This suffices for all 
who may seek to be supplied* from it, how many soever ihey be. We 
ought, therefore, to "take to ourselves the whole armour of "God,'' and 

. (o) Heb. xi. 33, 34. 

Q 



122 THE ARMOURY, AND ITS CURIOSITIES. 

which their Lord had provided for pilgrims, as sword, 
shield, helmet, breastplate, all-prayer, and shoes that 
would not wear out. And there was here enough of this 
to harness out as many men, for the service of their Lord, 
as there be stars in the heaven for multitude. 

They also showed him some of the engines, with which 
some of his servants had done wonderful things. They 
showed him Moses's rod ; the hammer and nail with which 
Jael slew Sisera ; the pitchers, trumpets, and lamps too, 
with which Gideon put to flight the armies of Midian, 
Then they showed him the ox-goad, wherewith Shamgar 
slew six hundred men. They showed him also the jaw- 
bone with which Samson did such mighty feats : they 
showed him moreover the sling and stone with which Da- 
vid slew Goliah of Gath ; and the sword also with which 
their Lord will kill the man of sin, in the day that he shall 
rise up to the prey. They showed him besides many ex- 
cellent things with which Christian was much delighted.* 
— This done, they went to their rest again. 

Then I saw in my dream, that on the morrow he got 
up to go forwards, but they desired him to stay till the 
next day also ; and then, said they, we will, if the day be 
clear, show you the Delectable Mountains ;f which, they 



" put it on" by diligently using all the means of grace, and we should 
assist others, by our exhortations, counsels, examples, and prayers, in 
doing the same. 

* Contemplations on the things of old, recorded in the word of God, is 
the joy and glory of faith, animates hope, and causeth the soul to press 
forward in the Christian race. 

t The Delectable Mountains, as seen at a distance, represent those 
distinct views of the privileges and consolations attainable in this life, with 
which believers are sometimes favoured, when attending on divine ordi- 
nances ; or diligently making a subsequent improvement of them, by 
means whereof they are animated to " press forward toward the mark, 
for the prize of the high calling of God in Christ Jesus." 

Great is the Lord our God, 
And let his praise be great ; 



CHRISTIAN SEES THE DELECTABLE MOUNTAINS. 123 

said, would yet further add to his comfort, because they 
were nearer the desired haven than the place where at pre- 
sent he was ; so he consented and staid. When the 
morning was up, they had him to the top of the house, 
and bid him look south : so he did ; and behold, at a great 
distance, (a) he saw a most pleasant mountainous country, 
beautified with woods, vineyards, fruits of all sorts, flow- 
ers also, with springs and fountains, very delectable to be- 
hold. Then he asked the name of the country. They 
said, It was Immanuel's Land ; and it is as common, say 
they, as this hill is, to and for all the pilgrims. And when 
thou comest there, from thence thou mayest see to the 
gate of the Celestial City, as the shepherds that live there 
will make appear. 



He makes his churches his abode, 
His most delightful seat. 

'These temples of his grace, 
How beautiful they stand ! 
The honours of our native place, 
And bulwarks of our land. 

(ft) Isa. xxxiii. 16, 17. 



124 CHRISTIAN ARMED 



CHAPTER IX. 

CHRISTIAN ENTERS THE VALLEY OF HUMILIATION, WHERE 
HE IS FIERCELY ATTACKED BY APOLLYON, BUT OVER- 
COMES HIM. 

NOW Christian bethought himself of setting forward, 
and they were willing he should. But first, said they, 
let us go again into the armoury. So they did; and 
when he came there, they harnessed him from head to 
foot with what was of proof, lest perhaps he should meet 
with assaults in the way. He being therefore thus ac- 
coutred, # walked out with his friends to the gate, and 
there he asked the Porter, if he saw any pilgrim pass 
by ? Then the Porter answered Yes. 

Chr. Pray did you know him ? 

Port. I asked his name, and he told me it was Faith- 
ful. 

O, said Christian, I know him: he is my townsman, 
my near neighbour, he comes from the place where I 
was born: how far do you think he may be before? 

Port. He is got by this time below the hill. 

Well, said Christian, good Porter, the Lord be with 
thee, and add to all thy blessings much increase, for the 
kindness that thou hast showed to me. 

Then he began to go forward ; but Discretion, Piety, 
Charity, and Prudence, would accompany him down to 
the foot of the hill. So they went on together, reiterat- 
ing their former discourses, till they came to go down the 
hill. Then said Christian, As it was difficult coming 
up, so far as I can see, it is dangerous going down. 

* See what this Christian armour is in Ephes. vi. IS, kc 



THE VALLEY OF HUMILIATION. 125 

STes, said Prudence, so it is ; for it is an hard matter 
for a man to go down into the Valley of Humiliation as 
thou art now, and to catch no slip by the way ; therefore, 
said they, are we come out to accompany thee down the 
hill. So he began to go down, but very warily, yet he 
caught a slip or two.* 

Then I saw in my dream, that these good companions, 
when Christian was gone down to the bottom of the hill, 
gave him a loaf of bread, a bottle of wine, and a cluster 
of raisins ; and then he went on his way. 

But now, in this Valley of Humiliation, poor Chris- 
tian was hard put to it ; for he had gone but a little way, 
before he spied a foul fiend coming over the field to meet 
him: his name is Apollyon f Then did Christian begin 
to be afraid, and to cast in his mind whether to go back 
or stand his ground. But he considered again that he had 
no armour for his back, and therefore thought that to turn 
the back to him might give him greater advantage, with 
ease to pierce him with his darts; therefore he resolved 
to venture, and stand his ground : for, thought he, had 
I no more in mine eye than the saving of my life, it would 
be the best way to stand. 

So he went on, and Apollyon met him. Now the 
monster was hideous to behold: he was clothed with 
scales like a fish (and they are his pride;) he had wings 
like a dragon, feet like a bear, and out of his belly came 



* Thus it is after a pilgrim has been favoured with many special and pe- 
culiar blessings, there is danger of his being putted up and exalted on ac- 
count of them : so did even holy Paul express it ; therefore the messenger 
of Satan was permitted to buffet him, 2 Cor. xii 7. In our present mixed 
state, the Lord knows, it would not be best for us always to dwell on the 
mount of spiritual joy ; therefore, for the good of the soul the flesh must 
be humbled, and kept low, lest spiritual pride prevail. It is hard going 
down into the Valley of Humiliation, without slipping into murmuring 
and discontent, and calling in question the dealings of God with us. 

f Apollyon signifies the destroyer ; (see Rev. ix. II.) 



126 AP0LLY0N INTERROGATES CHRISTIAN. 

fire and smoke, and his mouth was as the mouth of a lion. 
When he was come up to Christian, he beheid him with 
a disdainful countenance, and thus began to question 
with him.* 

Apol. Whence came you? and whither are you 
bound ? 

Chr. I am come from the city of Destruction, which 
is the place of all evil, and am going to the city of Zion. 

Apol. By this I perceive thou art one of my subjects ; 
for all that country is mine, and I am the prince and god 
of it. How is it then that thou hast run away from thy 
king ? Were it not for that I hope thou mayest do me 
more service, I would strike thee now at one blow to the 
ground. 

Chr. I was born indeed in your dominions, but your 
service was hard, and your wages was such as a man 
could not live on ; "for the wages of sin is death ;"( a ) 
therefore when I was come to years I did, as other con- 
siderate persons do, look out if perhaps I might mend my- 
self.f 

Apol. There is no prince that will thus lightly lose 
his subjects, neither will I as yet lose thee ; but since 
thou complainest of thy service and wages, be content to 
go back ; what our country will afford, I do here promise 
to give thee. 



* Do not be terrified though you meet Satan, and he assaults you in the 
most terrible form ; but mind this, before Satan is suffered to attack 
Christian, his Lord had provided and fitted him with armour; the armour 
of God, wherewith he could stand his ground, conquer Satan, and repel 
all his fiery darts. In every conflict with Satan, the battle is the Lord's : 
his strength is engaged for our victory ; therefore fight the good fight of 
faith. 

t All this is the effect of believing God's word, and the conviction 
which it brings to the mind, of the evil of sin, of the deplorable state the 
sinner finds himself in, and of the grace and salvation of the Son of God. 
As soon as a man believes these truths, he quits the service of the father 
of lies ; and by the faith of the truth, he is armed to resist Satan ; for it is 
the glory of faith to draw all its reasonings from divine truth. 

(a) Rom. vi. 23. 



AP0LLY0W TEMPTS HIM TO GO BACK. 127 

Chr. But I have let myself to another,, even to the 
king of princes ; and how can I with fairness go back with 
thee? 

Apol. Thou hast done in this according to the pro- 
verb, " Change a bad for a worse :" but it is ordinary 
for those that have professed themselves his servants, af- 
ter a while to give him the slip, and return again to me- 
Do thou so too, and all shall be well.* 
f-f Chr. I-kfc given him my faith, and sworn my allegi- 
ance to him ; how then can I go back from this, and not 
be hanged as a traitor 1 

Apol. Thou didst the same to me, and yet I am will- 
ing to pass by all, if now thou wilt yet turn again and go 
back. 

Chr. What I promised thee was in my nonage; and 
besides, I count that the prince under whose banner I now 
stand is able to absolve me ; yea, and to pardon also what 
I did as to my compliance with thee : and, besides, O 
thou destroying Apollyon, to speak truth, I like his ser- 
vice, his wages, his servants, his government, his compa- 
ny, and country, better than thine ; and therefore leave 
off to persuade me further ; I am his servant, and I will 
follow him. 

Apol. Consider again, when thou art in cool blood, 
what thou art like to meet with in the way that thou go- 
est. Thou knowest that, for the most part, his servants 
come to an ill end, because they are transgressors against 
me and my ways. How many of them have been put to 
shameful deaths ? — And besides, thou countest his ser~ 



* Here the father of lies delivers a most awful truth; but like himself 
backs it with a lying promise. Most dreadful to think of, to set out in the 
profession of Jesus, and again to turn back to the service of Satan ! yet 
how common is this! Such reject Christ's truth ; and believe the devil's 
lie, " that all shall be well." But, their end is ill, and their death dam 
nation. 



1*28 CHRISTIAN REFUTES HIS SUGGESTIONS. 

vice better than mine, whereas he never came yet from 
the place where he is to deliver any that served him out 
of their hands : but, as for me, how many times, as all the 
world very well knows, have I delivered, either by power 
or fraud, those that have faithfully served me, from him 
and his, though taken by them : and so I will deliver 
thee.^ 

Chr. His forbearing at present to deliver them is on 
purpose to try their love, whether they will cleave to him 
to the end ; and, as for the ill end tbou sayest they come 
to, that is most glorious in their account : for, for present 
deliverance, they do not much expect it ; for they stay 
for their glory, and then they shall have it, when their 
Prince comes in his and the glory of the angels, f 

Apol. Thou hast already been unfaithful in thy ser- 
vice to him ; and how dost thou hope to receive wages of 
him? 

Chr. Wherein, O Apollyon, have I been unfaithful td 
him ? 

Apol. Thou didst faint at first setting out, when thou 
wast almost choked in the gulf of Despond ; thou didst 
attempt wrong ways to be rid of thy burden, whereas thou 
shouldest have stayed till thy Prince had taken it off: 
thou didst sinfully sleep, and lose thy choice things : 
thou wast also almost persuaded to go back at the sight of 
the lions : and when thou talkest of thy journey, and of 
what thou hast heard and seen, thou art inwardly desi- 
rous of vain-glory in all that thou sayest or doest. J 



* Mark the many subtle ways, and artful reasonings of Satan, to pre- 
vent pilgrims from persevering in the ways of the Lord. Happy for us 
not to be ignorant of Satan's devices. 

t Here is the precious reasoning of faith. Well might Paul say, " Above 
all (or over all) taking the shield of faith, wherewith ye shall be able to 
quench all the fiery darts of the wicked one." Eph vi. 1(5 

t Satan is justly styled the accuser of the brethren of Christ, Rev. x. 12; 
for he accuseth them before God, and to their own consciences. "But 



APOLLTON WOUNDS CHRISTIAN. 129 

Chr. All this is true, and much more which thou hast 
left out ; but the Prince, whom I serve and honour, is mer- 
ciful and ready to forgive. But besides, these infirmities 
possessed me in the country : for there I sucked them in> 
and I have groaned under them, being sorry for them, and 
have obtained pardon of my Prince.^" 

Then Apollyon broke out into a grievous rage, saying, 
I am an enemy to this Prince ; I hale his person, his 
laws, and people : I am come out on purpose to withstand 
thee. L 

Chr. Apollyon, beware what you do ; for I am in the 
king's highway, the way of holiness : therefore take heed 
to yourself. :•■• *•* 

Then Apollyon straddled quite ever the whole breasdtli 
ef the way, and said, I am void of fear in this matter ; pre- 
pare thyself to die ; for I swear by my infernal den that 
thou shalt go no further : here will I spill thy soul. 

. And with that he threw a flaming dart at his breast ; 
but Christian had a shield in his hand, with which he 
caught it, and so prevented the danger of that.f 

Then did Christian draw ; for he saw it was time to 
bestir him ; and Apollyon as fast made at him, throwing 
darts as thick as hail ; by the which, notwithstanding all 
that Christian could do to avoid it, J Apollyon wounded 



they overcome him by the blood of the Lamb, and by the word of their 
testimony." Rev. xii. 11. namely, "that they have redemption in the 
blood of Christ, even the forgiveness of their sins." Eph. i. 7. 

* That is the best way to own Satan's charges if tiiey be true, yea, to 
exaggerate them also, to exalt the riches of the grace of Christ, above all, 
in pardoning all of them freely. By thus humbling ourselves, and exalting 
Christ, Satan can get no advantage over us, though this will put him into 
a rage against us. 

t The shield of faith : the belief of what Christ had done for him, and 
in him, and what he was in Christ, justified and sanctified. This glorious 
confession of faith honours Christ, repels and quenches all the fiery darts 
of Satan, and get« the victory over him. This is what Peter exhorts to : 
" Resist the devil, steadfast in faith." 1 Pet. v. i>. 

;: Christian wounded in his understanding, faitb, and conversation. 

II 



130 THEIR DREADFUL COMBAT. 

him in his head, his hand and foot. This made Chris- 
tian give a little back : Apollyon, therefore, followed his 
work amain, and Christian again took courage, and resist- 
ed as manfully as he could. This sore combat lasted for 
above half a day, even (ill Christian was almost quite 
spent ; for you must know, that Christian, by reason of 
his wounds, must needs grow weaker and weaker.* 

Then Apollyon, spying his opportunity, began to 
gather up close to Christian, and wrestling with him, gave 
him a dreadful fall ; and with that Christian's sword flew 
out of his hand. Then said Apollyon, I am sure of thee 
now : and with that he had almost pressed him to death ; 
so that Christian began to despair of life. But, as God 
would have it,f while Apollyon was fetching his last blow, 
thereby to make a full end of this good man, Christian 
nimbly stretched out his hand for his sword, and caught 
it, saying, "Rejoice not against me, O mine enemy! 
when 1 fall, I shall arise ;"(«) and with that gave him a 
dreadful thrust, which made him give back as one that 
had received his mortal wound. Christian perceiving that, 
made at him again, saying, " Nay, in all these things we 
are more than conquerors, through him that loved us ;(fr) 
and with that Apollyon spread forth his dragon wings and 
sped him away, that Christian saw him no more. 

In this combat no man can imagine, unless he had seen 
and heard, as I did, what yelling and hideous roaring 



* We may think this is hard work, why should a Christian be so severe- 
ly attacked by Satan ? The Lord does not give us an armour to be useless, 
but to fight with, and prove its excellency, and in the use of it to experi- 
ence his almighty power and unchangeable love : for though we are 
weak, he is almighty to strengthen us, therefore we are called upon to be 
" strong in the Lord, and in the power of his might." Eph. vi. 10. 

t Observe, that the Lord does not look on as a mere spectator of our 
conflicts, but he strengthens us in every evil day, and in every fight of 
faith, and brings us otf at last more than conquerors through his love 

(a) Mic. vii. 8. (b) Rom. viii. 37— 39. Jam. iv. 7. 



christian's victory and thanksgiving. 131 

Apollyon made all the time of the fight ; he spake like a 
dragon : — and, on the other side, what sighs and groans 
burst from Christian's heart. I never saw him all the 
while give so much as one pleasant look, till he perceived 
he had wounded Apollyon with his two-edged sword ; 
then indeed he did smile and look upward!^ But it way 
the dreadfullest fight that ever I saw. 

So when the battle was over, Christian said, I will here 
give thanks to him that hath delivered me out of the mouth 
of the lion, to him that did help me against Apollyon. 
And so he did ; saying, 

" Great Beelzebub, the captain of this fiend, 
Design'd my ruin ; therefore to this end 
He sent him harness'd out; and he with rage 
That hellish was, did fiercely me engage ; 
But blessed Michael helped me, and I, 
By dint of sword did quickly make him fly : 
Therefore to him let me give lasting praise 
And thanks, and bless his holy name always." 

Then there came to him an hand with some of the leaves 
©f the tree of life ; the which Christian took and applied to 
the wounds that he had received in the battle, and was 
healed immediately. f He also sat down in that place to 
eat bread, and to drink of that bottle that was o-iven hira a 
little before : so being refreshed, he addressed himself to 
his journey with his Jsword drawn in his hand ; for he 



* Not a vain-glorious, but an humble, thankful smile. He looked up 
and smilingly gave the Lord all the glory of his victory. 

t No matter what wounds we get in our conflicts with Satan, for Je^us 
will heal them all. But who will heal those which we get by complying 
with the devil, instead of resisting him ? 

t Conflicts with Satan make Christians wary, and value their sword, so 
as to walk with the sword of the spirit, the word of God, in their hands. 
As faith in that word prevails, the power of temptation declines, and the 
Christian becomes victorious ;. yea, more than a conqueror, through the* 
blood of Jesus. 



132 DESCHIPTION OF THE VALLEY OF DEATH. 

said, I know not but some other enemy may be at hand. 
But he met with no other affront from Apollyon quite 
through the valley. 

Now at the end of this valley was another, called the 
Valley of the Shadow of Death ;* and Christian must 
needs go through it, because the way to the Celestial City 
lay through the midst of it. Now this valley is a very 
solitary place. The prophet Jeremiah thus describes it : 
" A wilderness, a land of deserts and of pits ; a land of 



* " Many are the afflictions of the righteous ;" so Christian found it. 
He came off' conqueror in the Valley of Humiliation ; his wounds were 
healed by the tree of life, and his soul rejoiced in God his Saviour. But 
new trials awaited him ; he expected them. He heard a dismal account 
of the valley before him ; but as his waylay through it, no persuasions 
would stop his progress. 

The Valley of the Shadow of Death seems intended to represent a varia- 
tion of inward distress, conflict and alarm, which arise from unbelief, and 
a supposition that God has withdrawn the light of his countenance, and is 
accompanied by manifold apprehensions and temptations. Most Chris- 
tians know something of this ; but perhaps very few are acquainted with 
that greatdegree of horror and fear which are here represented. The words 
quoted from the prophet, describe the waste howling wilderness through 
which Israel journeyed to Canaan ; which typified the believer's pilgrim- 
age through this world to heaven. Low spirited persons, of a gloomy 
turn, or under the power of some nervous disorder, are more usually ex- 
ercised in this manner than olhers : for the subtle enemy knows how to 
take advantage of our weakness, and to impress (if possible) distressing 
ideas on the mind, when it is most disposed to receive them. At such 
times the imagination is crowded with terrible ideas, every thing looks 
black and big with danger, reason itself is disturbed in its exercises, and no 
real relief can be gained till the great Physician be pleased to restore 
health, both to body and soul. 

In addition to the foregoing, let it be observed, that we must not suppose 
our author intended to convey an idea, that all experience these trials iu 
the same order and degree as Christian did. Evil spirits never fail, when 
not resisted by faith, to mislead, entangle, or perplex the soul, — and ma- 
ny, not knowing fully Satan's devices, are apt, in the trying hour, to as- 
cribe such a state wholly to desertion, which exceedingly enhances their 
distress: and as Bunyan had been greatly harassed in this way, he has 
given us a larger proportion of this shade than is met with by consistent be- 
lievers, or than the scriptures by any means ijive us reason to expect : and 
probably he meant hereby to state the outlines of his own experience in 
the pilgrimage of Christian : all due honour must be given to the words of 
Christ; who has declared, u he that followeth me (Christ) shall not walk 
in darkness." Let as be found in a constant exercise of faith in the great 
and precious promises, then shall we rejoice evermore, and in every thin£ 
give thanks. 



DESCRIPTION OP THE VALLEY OF DEATH. 1{V3 

drought, and of the shadow of death ; a land that no man," 
but a Christian, " passeth through, and where no man 
dwelt."(a) 

Now here Christian was worse put to it than in his fight 
with Apollyon ; as by the sequel you shall see. 

(a) Jer, ii. 0. 



134 CHRISTIAN MEETS TWO MEN GOING BACK. 



CHAPTER X. 

CHRISTIAN SORELY DISTRESSED IN THE VALLEY OF THE 
.SHADOW OF DEATH, THROUGH WHICH, HOWEVER, HE 
PASSES UNHURT. 

I SAW then in my dream, that when Christian was 
got on the borders of the Shadow of Death, there met 
him two men, children of them that brought up an evil re- 
port of the good land, (a) making haste to go back ;* to 
whom Christian spake as follows : 

Whither are you going ? 

They said, Back ! back ! and we would have you to 
do so too, if either life or peace is prized by you. 

Why, what's the matter ? said Christian. 

Matter ! said they : we were going that way as you 
are going, and went as far as we durst ; and indeed we 
were almost past coming back : for had we gone a little 
further, we had not been here to bring the news to thee. 

But what have you met with? said Christian. 

Men. Why, we were almost in the Valley of the Sha- 
dow of Death ;(b) but that by good hap we looked before 
US, and saw the danger before we came to it. 

But what have you seen? said Christian. 

Men. Seen ? Why the Valley itself, which is as dark 
as pitch: we also saw there the hobgoblins, satyrs, and 
dragons of the pit : we heard also in that Valley a con- 
tinual howling and yelling, as of people under unutterable 



* Such we frequently meet with ; who set out without a sense of sin> 
true faith, real hope, and sincere love to Christ; and as sure as they go 
back from a profession, they bring up an evil report of the way to the king- 
dom of Christ. 

(ft) Numb. xiii. (b) Psal. xliv. 19. 



THEY IN VAIN ATTEMPT TO DISCOURAGE HIM. 1 35 

imisery, who there sat bound in affliction and irons ; and 
over that Valley hang the discouraging clouds of confu- 
sion : death also doth always spread his wings over it. (a) 
In a word, it is every whit dreadful, being utterly without 
order. 

Then said Christian, I perceive not yet, by what you 
have said, but that this is my way to the desired haven. 

Men. Be it thy way ; we will not choose it for ours.^ 

So they parted; and Christian went on his way, but 
still with his sword drawn in his hand, for fear lest he 
should be assaulted. 

I saw then in my dream, so far as this Valley reached 
there was on the right hand a very deep ditch ; that ditch 
is it into which the blind hath let the blind in all ages, and 
have both there miserably perished. f Again, behold, 
on the left hand there was a very dangerous quag, into 
which if even a good man falls he finds no bottom for his 
foot to stand on : into this quag king David once did fall, 
and had, no doubt, therein been smothered, had not he 
that is able plucked him out. (b) 

The pathway was here also exceeding narrow, and 
therefore good Christian was the more put to it; for when 
he sought in the dark to shun the ditch on the one hand, 
he was ready to tip over into the mire on the other : also 
when he sought to escape the mire, without great careful- 



* See what it is, when men are left to will and choose for themselves^ 
they prefer their own ways, though it be to destruction : their wills are 
averse to God's, and they choose death in the error of their life ; but the 
faithful soul is under the reign of grace, and he chooses to obey the will of 
God, and to walk in the ways of God, though they are not pleasing to flesh 
and blood : hence true faith is tried, and a mere empty profession made 
manifest. 

t The ditch on the right hand is error in principle, into which the blind 
(as to spiritual truths, blind guides) lead the blind, who are not spirtually 
enlightened. The quag on the left hand means outward sins and wicked- 
ness, which many fall into. Both are alike dangerous to pilgrims ; but the 
Lord will keep the feet of his saints. 1 Sam. ii. 9. 

(a) Job. in. 5. x. 22. (b) Psal. lxix. 14. 



136 THE VALLEY OF THE SHADOW OF DEATH. 

ness he would be ready to fall into the ditch. # Thus he 
went on, and I heard him here sigh bitterly : for besides 
the danger mentioned above, the pathway was here so 
dark, that oft-times when he lifted up his foot to go forward, 
he knew not where, nor upon what he should set it next. 

About the midst of the Valley, I perceived the mouth 
of hell to be, and it stood also hard by the way-side: 
Now, thought Christian, what shall I do? And ever and 
anon the flame and smoke would come out in such abun- 
dance, with sparks and hideous noises, (things that cared 
not for Christian's sword, as did Apollyon before,) that 
he was forced to put up his sword, and betake himself to 
another weapon, called all-prayer: so he cried, in my 
hearing, " O Lord, I beseech thee deliver my soul."(a) 
Thus he went on a great while, yet still the flames would 
be reaching towards him : also he heard doleful voices, 
and rushing to and fro, so that sometimes he thought he 
should be torn to pieces, or trodden down like mire in 
the streets. This frightful sight was seen, and these 
dreadful noises was heard by him for several miles to- 
gether : and coming to a place where he thought he heard 
a company of fiendsf coming forward to meet him, he 
stopt, and began to muse what he had best to do : some- 
times he had half a thought to go back ; then again he 
thought he might be halfway through the valley : he re- 
membered also how he had already vanquished many a 



* A tender conscience is as much afraid of corrupt principles, as of sin- 
ful practices. This manifests the sincerity of the soul, even when a Chris- 
tian is assaulted by the most violent and complicated temptations. 

t But it may be asked, Why doth the Lord suffer his children to be so 
afflicted ? It is for his glory ; it tries their faith in him, and excites prayer 
to him ; but his love abates not in the least towards them, since he loving- 
ly inquires after them : " Who is there among you that feareth the Lord, 
and walketh in darkness, and hath no light?" Then lie gives most pre- 
cious advice to them. " Let him trust in the Lord, and stay himself upon 
his God. Isa. 1. 10. 

* Psal.cxvi. 4. Ephes. vi. 18. 



christian's terror and perplexity. 13? 

danger ; and that the danger of going back might be 
much more than for to go forward. So he resolved to go 
on : yet the fiends seemed to come nearer and nearer : 
but when they were come even almost at him, he cried 
out with a most vehement voice, "I will walk in the 
strength of the Lord God ;" so they gave back, and came 
no further. 

One thing I would not let slip : I took notice that now 
poor Christian w r as so confounded that he did not know 
his own voice; and thus I perceived it; just when he 
was come over against the mouth of the burning pit, one 
of the wicked ones got behind him, and stept up soft- 
ly to him, and whisperingly suggested many grievous 
blasphemies to him, which he verily thought had proceed- 
ed from his own mind. This put Christian more to it 
than any thing that he met with before, even to think that 
he should now blaspheme him that he loved so much be- 
fore ; yet if he could have helped it he would not have 
done it : but he had not the discretion either to stop his 
ears or to know from whence those blasphemies came.* 

When Christian had travelled in this disconsolate con- 
dition some considerable time, he thought he heard the 
voice of a man, as going before him, saying, " Though 1 
walk through the valley of the shadow of death I will 
fear no ill, for thou art with me.f (a) 

Then was he glad, and that for these reasons : first, be- 
cause he gathered from thence, that some who feared God 
were in this valley as well as himself: — secondly, for that 



* Now here the conscience manifests its tenderness, by abhorring the 
evil of Satan's suggestions. O what nigh access has the enemy to our 
hearts ! But the Lord is also nigh, to save to the uttermost all who trust in 
him: he will heai their ciy, and save them. Psal. civ 19. 

t The experience of other saints is very encouraging, for the soul finrfc 
That others have gone before in dreadful and dreary paths. 

(a) Psal. xxiii. 4. 

s 



138 HE IS CHEERED BY THE BREAKING OF DAY. 

lie perceived God was with them, though in that dark and 
dismal state : and why not, thought he, with me ? though 
by reason of the impediment that attends this place I can- 
not perceive it(a) — thirdly, for that he hoped (could he 
overtake them) to have company by and by. — So he went 
on, and called to him that was before ; but he knew not 
what to answer ; for that he also thought himself to be 
alone. And by and by the day broke : then said Chris- 
tian, He hath " turned the shadow of death into the 
morning. "*(&) 

Now morning being come he looked back, not out of 
desire to return, but to see by the light of the day what 
hazards he had gone through in the dark : so he saw more 
perfectly the ditch that was on the one hand, and the 
quag that was on the other ; also how narrow the way was 
which led betwixt them both : also now he saw the hob- 
goblins, and satyrs, and dragons of the pit, but all afar off, 
for after break of the day they came not nigh : yet they 
were discovered to him, according to that which is written, 
" He discovereth deep things out of darkness, and bring- 
eth to light the shadow of death." (c) 

Now was Christian much affected with his deliverance 
from all the dangers of his solitary way ; which dangers 
though he feared them more before, yet he saw them 
more clearly now, because the light of the day made 
them conspicuous to him. And about this time the sun 
was rising ; and this was another mercy to Christian : for 
you must note, that though the first part of the valley of 
the Shadow of Death was dangerous ; yet this second 
part, which he was yet to go, was, if possible, far more 



* To walk in darkness, and not to be distressed for it, argues stupidity 
of soul. To have the light of God's countenance shine upon us, and not 
lo rejoice and be thankful, is impossible. 

(a) Job. ix. 11. (b) Amos v. 8. (c) Job sii. 22, 



CHRISTIAN SEES THE DANGERS HE HAD ESCAPED. 139 

dangerous : # for, from the place where he now stood, even 
to the end of the valley, the way was all along set so full 
of snares, traps, gins, and nets, here, and so full of pits, 
pitfalls, deep holes, and shelvings down, there ; that had 
it been dark, as it was when he came the first part of the 
way, had he had a thousand souls, they had in reason 
been cast away : but, as I said, just now the sun was ri- 
sing. Then said he, " His candle shineth on my head, 
and by his light I go through darkness. "(a) 

In this light therefore he came to the end of the valley. 
Now I saw in my dream, that at the end of this valley 
lay blood, bones, ashes, and mangled bodies of men, even 
of pilgrims that had gone this way formerly : and while I 
was musing what should be the reason, I spied a little be- 
fore me a cave, where two giants, Pope and Pagan, f dwelt 
in old time ; by whose power and tyranny the men, whose 
bones, blood, ashes, &c. lay there, were cruelly put to 
death. But by this place Christian went without much 
danger, whereat I somewhat wondered ; but 1 have learnt 
since, that Pngan has been dead many a day ; and, as for 
the other, though he be yet alive, he is, by reason of age, 
and also of the many shrewd brushes that he met with in 
his younger days, grown so crazy and stiff in his joints, 



* This means the raging of persecution for the trutlt's sake, and those 
dreadful deaths which the martyrs suffered in the cause of Christ and his 
glorious gospel and precious salvation. But here Christian had the blessed 
light of the glorious gospel. 

t The inhabitants of this kingdom are not thought to be in any immedi- 
ate danger, either from Pope or Pagan. Yet something like the philoso- 
phical part of paganism seems to be rising from the dead, while popery 
grows more infirm than ever: and as, even by the confession of the Ian; 
King of Prussia, who was a steady friend to the philosophical infidels, 
" they are by no means favourable to general toleration;" it is not im- 
probable (says the Rev. Mr. Scott) but Pagan persecution may also in due 
time revive — Our author, however, has described no other persecution 
lhan what Protestants in his time carried on against each other wills very 
threat alacrity. 

(n) Job xsix. 3. 



140 christian's song. 

that he now can do little more than sit in his cave's mouth, 
grinning at pilgrims as they go by, and biting his nails 
because he cannot come at them. 

So I saw that Christian went on his way : yet, at the 
sight of the the old man that sat in the mouth of the cave, 
he could not tell what to think ; especially because he 
spake to him, though he could not go after him, sayingj 
" You will never mend till more of you be burned." But 
he Leld his peace, and set a good face on it, and so went 
by and catched no hurt.^ Then sang Christian, 

" O world of wonders ! (I can say no less) 
That I should be preserv'd in that distress 
That I have met with here ! O blessed be 
That hand that from it hath delivered me ! 
Dangers in darkness, devils, hell, and sin, 
Did compass me while I this vale was in : 
Yea, snares, and pits, and traps, and nets, did lie 
My path about, that worthless silly I 
M:ght have been catch'd, entangled, and cast down : 
But since I live, let Jesus wear the crown." 



* Nothing shall harm us while we are followers of that which is good, 
This every faithful soul can testify — for the Lord will give grace and glory, 
an d no good thing will he withhold trora those who walk uprightly. Such 
are the inestimable blessings consequent on steadfastly fighting the good 
fight of faith. — The real Christian, amidst all his temptations, shall hold on 
his way, while his whole soul sings — " Let Jesus wear the crown." 

Then let my soul arise, 

And tread the tempter down : 

My captain leads me forth 

To conquest and a crown. 
A feeble saint shall w r in the day, 
Tho' death and hell obstruct the way. 

Watts- 



CHRISTIAN OVERTAKES FAITHFUL. 141 



CHAPTER XI. 

CHRISTIAN MEETS WITH AN EXCELLENT COMPANION IN 
FAITHFUL, WITH WHOM HE HAS MUCH PROFITABLE CON- 
VERSATION. 

NOW as Christian went on his way, he came to a lit- 
tle ascent, which was cast up on purpose that pilgrims 
might see before them.* Up there, therefore, Chris- 
tian went ; and looking forward, he saw Faithful before 
him upon his journey. Then said Christian aloud, Ho, 
ho ! so ho ! stay, and " I will be your companion." At 
that Faithful looked behind him ; to whom Christian 
cried, "Stay, stay, till I come to you;" but Faithful 
answered, " No, I am upon my life, and the avenger of 
blood is behind me."f 

At this Christian was somewhat moved, and putting to 
all his strength, he quickly got up with Faithful, and did 
also over-run him ; so the iast was first. Then did 
Christian vain-gloriously smile, because he had gotten the 
start of his brother : but not taking good heed to his feet, 
he suddenly stumbled and fell, and could not rise again 
until Faithful came up to help him. J 

Then I saw in my dream they went very lovingly on 
together, and had sweet discourse of all things that had 
happened to them in their pilgrimage : and thus Christian 
began : 



* The Lord cares for his people : he has cast up, by means of bis word 
and promises, many a little- hill of prospect and cumfort in their way, that 
they may look forward with pleasure and delight. 

t It is good to beware and be jealous of what company we fall into — 
Many have joined hurtful professors instead ot profitable pilgrims. 

X How soon doth spiritual pride shew its cursed head, in thinking we 
have outstripped another ! Then danger is near, a tall is at hand it we 
humble not ourselves before the Lord. 1 he very persons hand we need 
to help u«, whom we had frequently undervalued. 



142 THEY CONVERSE ABOUT THEIR CITF. 

My honoured and well beloved brother Faithful, I am 
glad that I have overtaken you; and that God has so 
tempered our spirits that we can walk as companions in 
this so pleasant a path.^ 

Faith. I had thought, dear friend, to have had your 
company quite from our town, but you did get the start 
of me ; wherefore I was forced to come thus much of the 
way alone. 

Chr. How long did you stay into the city of Destruc- 
tion, before you set out after me on your pilgrimage ? 

Faith. Till I could stay no longer ;f for there was 
great talk presently after you were gone out, that our city 
would, in a short time, with fire from heaven be burned 
down to the ground. 

Chr. What! and did your neighbours talk so ? 

Faith. Yes, it was for a while in every body's mouth* 

Chr. What ! and did no more of them but you come 
out to escape the danger ? 

Faith. Though there was, as I said, a great talk 
thereabout, yet I do not think they did firmly believe it. 
For, in the heat of the discourse, I heard some of them 
deridingly speak of you and your desperate journey ; for 
so they called this your pilgrimage. But I did believe, and 
do still, that the end of our city will be with fire and brim- 
stone from above ; and therefore I have made my escape. 

Chr. Did you hear no talk of neighbour Pliable ? 

Faith. Yes, Christian, I heard that he followed you 
till he came to the slough of Despond : where, as some 



* This episode, so to speak, with others of the same kind, gives our author 
a happy advantage of varyingthe characters and experiences of Christians. 
as found in real life ; and of thus avoiding the common fault of making 
one man a standard for others, in the circumstances of his religious pro- 
gress. 

t This is the case with every pilgrim. From the powerful convictions 
which he has from above, of his state and danger, he is urged by necessity 
to flee from the wrath to come. 



CHRISTIAN INQUIRES CONCERNING PLIABLE. I4!i 

Said, he fell in ; but he would not be known to have so 
done ; but I am sure he was soundly bedaubed with that 
kind of dirt. 

Chr. And what said the neighbours to him ? 

Faith. He hath since his going back been had greatly 
in derision, and that among all sorts of people ; some do 
mock and despise him, and scarce will any set him on 
work. He is now seven times worse than if he had ne- 
ver gone out of the city. 

Chr. But why should they be so set against him, since 
they also despised the way that he forsook ? 

Faith. O, they say, " Hang him ; he is a turncoat ! 
he was not true to his profession :" I think God has stir- 
red up even his enemies to hiss at him, and make him a 
proverb, because he hath forsaken the way. (a) 

Chr. Had you no talk with him before you come out? 

Faith. I met him once in the streets, but he leered 
away on the other side, as one ashamed of what he had 
done: so I spake not to him. * 

Chr. Well, at my first setting out, I had hopes of that 
man ; but now I fear he will perish in the overthrow of 
the city : for " it hath happened to him according to the 
true proverb, The dog is turned to his vomit again ; and 
the sow that was washed, to her wallowing in the mire. (b) 

Faith. They are my fears of him too : but who can 
hinder that which will be ? 

Well, neighbour Faithful, said Christian, let us leave 
him, and talk of things that more immediately concern 
ourselves. Tell me now what you have met with in the 



* Apostates from the profession of Christ cannot look his followers 
boldly in the face ; some convictions will follow them, till their hearts are 
hardened, and their consciences seared- 

(a) Jer. xxix. 18, 19. (b) 2 Pet. ii. 22. 



144 FAITHFUL RELATES HOW HE MET WITH WANTOtf. 

way as you came : for I know you have met with some 
things, or else it may be writ for a wonder. 

Faith. I escaped the slough that I perceived you fell 
into, and got up to the gate without that danger ;* only 
I met with one, whose name was Wanton, that had like 
to have done me a mischief. 

Chr. It was well you escaped her net ; Joseph was 
hard put to it by her, and he escaped her as you did; 
but it had like to have cost him his life. (a) But what did 
she say to you ? 

Faith. You cannot think, but that you know some- 
thing, what a flattering tongue she had ; she lay at me 
hard to turn aside with her, promising me all manner of 
content. f 

Chr. Nay, she did not promise you the content of a 
good conscience. 

Faith. You know that I mean all carnal and fleshly 
content. 

Chr. Thank God you have escaped her : " the ab- 
horred of the Lord shall fall into her ditch. "(6) 

Faith. Nay, I know not whether I did wholly escape 
her or no.J 

Chr. Why, I trow you did not consent to her desires. 
Faith. No, not to detile myself; for I remembered 
an old writing that I had seen, which said, " her steps take 
hold on hell."(c) So I shut mine eyes, because I would 



* Though no sinner will flee from the wrath to come to Christ for sal- 
vation, till the Spirit has convinced of sin, and deserved wrath and de- 
struction : yet all do not fall under the like despondency of soul, at first 
setting out. 

t Fleshly lusts will plead hard, and promise fair. Happy those who 
look to the Lord for power against them, and eye his precious promises; 
that we may escape them 

t A jealous conscience is grieved for temptations of the flesh to lust, and 
can hardly quit itself of guilt. This makes the cleansing blood of Christ 
exceeding precious, while the soul is sunk into humility and self loathing. 

(a) Gen. xxxix, 11— 13. (b) Prov. xxii. 14. (c) Frov. v. 5. Jobxxxi. 1 



AND ALBO WITH ADAM THE FIRST. 145 

not be bewitched with her looks :— then she railed on me, 
and I went my way. 

Chr. Did you meet with no other assault as you 
came ? 

Faith. When I came to the foot of the hill called 
Difficulty, I met with a very aged man, who asked me 
what I was, and whither bound ? I told him that I was a 
pilgrim to the Celestial City. Then said the old man, 
Thou lookest like an honest fellow ; wilt thou be content 
to dwell with me, for the wages that I shall give thee ? 
Then I asked him his name, and where he dwelt ? He 
said his name was Adam the first,* and that he dwelt in 
the town of Deceit, (a) I asked him then what was his 
work? and what the wages he would give? He told me, 
that his work was many delights ; and his wages, that I 
should be his heir at last. 1 further asked what house he 
kept, and what other servants he had ? So he told me 
that his house was maintained with all the dainties in the 
world, and that his servants were those of his own beget- 
ting. Then I asked how many children he had ? He 
said, that he had but three daughters, " the Last of the 
Flesh, the Lust of the Eyes, and the Pride of Life ;"(b) 
and that I should marry them if I would. Then I asked 
how long time he would have me to live with him? And 
he told flic, as long as he lived himself. 

Chr. Well, and what conclusion came the old man 
and you to at last ? 

Faith. Why, at first I found myself somewhat incli- 
nable to go with the man, for I thought he spake very 
fair ; but looking in his forehead as I talked with him, 



* That is original sin, and inward corruption, which has infected a\u: 
whole nature. 

(a) Ephe?. iv. 22. (b) 1 Joha ii. 16 

T 



146 ESCAPED HIM WITH DIFFICULTY AND PAIN. 

I saw there written, " Put off the old man with his 
deeds. "^ 

Chr. And how then ? 

Faith. Then it came burning hot into my mind, what- 
ever he said, and however he flattered, when he got me 
home to his house, he would sell me for a slave. So I 
bid him forbear to talk, for I would not come near the 
door of his house. Then he reviled me, and told me, 
that he would send such a one after me, that should make 
my way bitter to my soul. So I turned to go away from 
him ; but just as I turned myself to go thence, I felt him 
take hold of my flesh, and gave me such a deadly twitch 
back, that I thought he had pulled part of me after him- 
self :f this made me cry, "O wretched man !"(«) — So 
I went on my way up the hill. 

Now, when I had got about half way up I looked be- 
hind me, and saw one coming after me, swift as the wind ; 
so he overtook me just about the place where the settle 
stands. 

Just there, said Christian, did I sit down to rest me ; 
but being overcome with sleep, I there lost this roll out of 
my bosom. 

Faith. But, good brother, hear me out : so soon as 
the man overtook me, he was but a word and a blow ; for 
down he knocked me, and laid me for dead. But when 
I was a little come to myself again, I asked him wherefore 
he served me so ? He said, because of thy secret inclin- 
ing to Adam the first :J and with that he struck me an- 



* Blessed is the man who does not consult with flesh and blood, but 
looks to and obeys what is written by the Lord. 

t Though original sin is hard to be borne, it is good to be sensible of its 
evil. Though ii makes us cry, " O wretched !" yet it tends to keep up a 
sense of our want of Christ, and of the worth of him, and that nothing 
less than being delivered by the blood of Christ, will perfect our salvation. 

t This is afterwards explained to be Moses, or the law of God. Think 
not that the law reacheth only to outward actions : nay, but it reacheth to 

(a) Rom. vii- 24. 



PASSED THE HOUSE BEAUTIFUL. 147 

other deadly blow on the breast, and beat me down back- 
ward : so I lay at his foot as dead as before. When I 
came to myself again I cried him mercy : but he said, I 
know not how to show mercy : and with that knocked me 
down again. He had doubtless made an end of me but 
that one came by and bid him forbear. 

Chr. Who was it that bid him forbear? 

Faith. I did not know him at first, but as he went by 
I perceived the holes in his hands and his side : then I 
concluded that he was our Lord. So I went up the hill. 

Chr. The man that overtook you was Moses. He 
spareth none, neither knoweth he how to show mercy to 
those that transgress his law. 

Faith. I know it very well; it was not the first time 
that he has met with me. It was he that came to me 
when I dwelt securely at home, and that told me he 
would burn my house over my head if I staid there. ^ 

Chr. But did you not see the house that stood there 
on the top of the hill on the side of which Moses met 
you? 

Faith. Yes, and the lions too, before I came at it: — 
but, for the lions, I think they were asleep ; for it was 
about noon ; — and because I had so much of the day be- 
fore me, I passed by the Porter, and came down the hill. 

Chr. He told me, indeed, that he saw you go by ; 
but I wish you had called at the house, for they would 
have showed you so many rarities, that you would scarce 
have forgot them to the day of jour death. But pray tell 
me, did you meet nobody in the valley of Humility ? 

the thoughts and intents of the heart. It knocks a man's hopes down and 
curses him to death, even only for secretly inclining to sin. So strict, so 
spiritual, so pure, is the holy law of God. Hence none but self-righteous, 
vain-glorious souls can place the least confidence in their obedience to 
the law and trust in their own righteousness for justification. 

* That sinner who never had a threatening fiery visit from Moses, is yet 
asleep in his sins, and secure in his soul, though under the curse and wrath 
of the fierv law of God. 



148 MET DISCONTENT — WAS ASSAULTED BY SHAME. 

Faith. Yes, I met with one Discontent, who would 
willingly have persuaded me to go back again with him : 
his reason was, for that the valley was altogether without 
honour. He told me moreover, that there to go was the 
way to disoblige all my friends, as Pride, Arrogancy, 
Seif-Conceil, Worldly-Glory, with others, who he knew, 
as he said, would be very much offended if I made such 
a fool of myself as to wade through this valley.* 

Chr. Well, and how did you answer him? 

Faith. I told him, That although all these that he 
named might claim kindred of me, and that rightly, (for 
indeed they were my relations according to the flesh;) 
yet since I became a pilgrim, they have disowned me, 
as I also have rejected them ; and therefore they are to 
me now no more than if they had never been of my lineage, 
I told him, moreover, that as to this valley, he had 
quite misrepresented the thing ; for " before honour is 
humility," " and a haughty spirit before a fall." There- 
fore, said I, I had rather go through this valley to the 
honour that was so accounted by the wisest, than choose 
that which he esteemed most worthy our affections. 

Chr. Met you with nothing else in that valley? 

Faith. Yes, I met with Shame; but, of all the men 
that I met with in my pilgrimage, he, I think, bears the 
wrong name. The other would be said nay, after a little 
argumentation and somewhat else : but that bold-faced 
Shame would never have done. 

Chr. Why, what did he say to you? 

Faith. What! why he objected against religion itself; 



* Hnre observe the different experience of Christians, in regard to the 
enemies they met with. We do not read that Christian was attacked by 
Discontent, as Faithful was : but yet Faithful reasoned, and got the better 
of this enemy. Many pilgrims go on much more contented than others. 
The reasoning of faith will ever prevail over that discontent which springs 
from ride, arrogancy, self-conceit, and a thirst for worldly glory, riches, 
and pleasure. 



WAS ASSAULTED BY SHAME — HIS IMPORTUNITY. 149 

he said, it was a pitiful, low, sneaking business for a man 
to mind religion ; he said that a tender conscience was an 
unmanly thing; and that for a man to watch over his 
words and ways, so as to tie up himself from that hector- 
ing liberty that the brave spirit of the times accustomed 
themselves unto, would make him the ridicule of the 
times He objected also, that but few mighty rich, or 
wise, were ever of my opinion ; nor any of them neither, 
before they were persuaded to be fools, and to be of a 
voluntary fondness to venture the loss of all for nobody 
knows what, (a) He moreover objected the base and low 
estate and condition of those that were chiefly the pil- 
grims of the times in which they lived ; also their igno- 
rance, and want of understanding in all natural science. — 
Yea, he did hold me to it at that rate also, about a great 
many more things than here I relate ; as, that it was a 
shame to sit whining and mourning under a sermon, and 
a shame to come sighing and groaning home : that it was 
a shame to ask my neighbour forgiveness for petty faults, 
or to make restitution where I have taken from any. He 
said also, that religion made a man grow strange to the 
great, because of a few vices, which are called by finer 
names ; and made him own and respect the base, because 
of the same religious fraternity ; and is not this, said he, 
a shame ?* 



* Nothing can be a stronger proof that we have lost the image of God, 
than that shame which is natural to us, concerning the things of God. 
This, joined to the shame of man, is a very powerful enemy to God's truths, 
Christ's glory, and our soul's comfort Better at once get rid of our ap- 
prehensions, by declaring boldly for Christ and his cause, than stand shiv- 
ering on the brink of profession, ever dreading the loss of our good name 
and reputation : for Christ says, (awful words) " Whosoever shall be 
ashamed of me and of my words in this adulterous and sinful generation, 
of him also shall the Son of man be ashamed when he coraeth in the glory 
of his Father." Mark viii. 38. It is one thing to be attacked by shame 
and another vhing to be conquered by it. 

(a) John vii.48. 1 Cor, i.26- iii. 18- Phil. iii. 7— #> 



150 HIS ARGUMENTS ANSWERED BY FAITHFUL* 

Chr. And what did you say to him? 

Faith. Say ! why I could not tell what to say at first* 
Yea, he put me so to it, that my blood came up in my 
face: even this Shame fetched it up, and had almost 
beat me quite off. But at last I began to consider that 
"that which is highly esteemed among men is had in 
abomination with God. "(a) And I thought again, this 
Shame tells me what men are; but it tells me nothing 
what God, or the word of God is. And I thought more- 
over, that at the day of doom we shall not be doomed to 
death or life, according to the hectoring spirits of the 
world, but according to the wisdom and law of the High- 
est. Therefore, thought I, what God says is best, though 
all the men in the world are against it : seeing then that 
God prefers his religion ; seeing God prefers a tender con- 
science ; seeing they that make themselves fools for the 
kingdom of heaven are wisest ; and that the poor man 
that lovest Christ is richer than the greatest man in the 
world that hates him — Shame, depart, thou art an enemy 
to my salvation ; shall I entertain thee against my sove- 
reign Lord? how then shall I look him in the face at his 
coming ? Should I now be ashamed of his ways and ser- 
vants, how can I expect the blessing ?(&) But indeed this 
Shame was a bold villain ; I could scarce shake him out 
of my company: yea, he would be haunting of me, and 
continually whispering me in the ear, with some one or 
other of the infirmities that attend religion : but at last I 
told him, it was but in vain to attempt further in this busi- 
ness; for those things that he disdained, in those did I »ee 
most glory : and so at last I got past this importunate 
one. And when I had shaken him off, then I began to 
sing : 



(a) Lukexvi. 15. (/,) Mark viii 38- 



FAITHFUL SHAKES OFF SHAME. 151 

w The trials that those men do meet withal, 
That. are obedient to the heavenly call, 
Are manifold and suited to the flesh, 
And come, and come, and come again afresh: 
That now, or sometimes else, we by them may 
Be taken, overcome, and cast away. 
O let the, pilgrims, let the pilgrims, then 
Be vigilant, and quit themselves like men." 

Chr. I am glad, my brother, that thou didst withstand 
this villain so bravely ; for of all, as thou sayest, I think 
be has the wrong name : for he is so bold as to follow us 
in the streets, and to attempt to put us to shame before all 
men ; that is, to make us ashamed of that which is good.* 
But if he was not himself audacious, he would never at- 
tempt to do as he does : but let us still resist him ; for, 
notwithstanding all his bravadoes, he promoteth the fool, 
and none else. " The wise shall inherit glory," said So- 
lomon ; " but shame shall be the promotion of fools." (a) 

Faith. I think we must cry to him, for help against 
Shame, that would have us be valiant for truth upon the 
earth. 

Chr. You say true : but did you meet nobody else 
in that valley ? 

Faith. No, not I, for I had sunshine all the rest of 



* Christian experiences perfectly agree in regard to shame. No one 
ever set out for glory, but he was attacked by shame in the way. Giving 
way to shame, prevents much glory being brought to our Jesus, who is not 
ashamed to call us brethren. Heb. ii. 11. Alas! we are prone to be 
ashamed of Christ, of his words, and of his ways, which should be our 
greatest glory. let us cry for more boldness for Christ, our best friend, 
that shame may hide its pitiful head, and skulk away from us as our great- 
est enemy. 

Asham'd of Jesus ! ye§ we may, 
When we've no sin to wash away, 
No tears to wipe, no joys to crave, 
Or no immortal soul to save. 

(a) Pro v. iii. 35- 



152 HAD SUN8HIXE THROUGH THE VALLEYS. 

the way through that, and also through the valley of the 
Shadow of Death. 

Chr. It was well for you ; I am sure it fared far oth- 
erwise with me : I had for a long season, as soon as almost 
I entered into that valley, a dreadful combat with that 
foul fiend Apollyon ; yea, I thought verily he would have 
killed me, especially when he got me down, and crushed 
me under him, as if he would have crushed me to pieces : 
for as he threw me, my sword flew out of my hand ; nay, 
he told me he was sure of me ; but I cried to God, and he 
heard me, and delivered me out of all my troubles. Then 
I entered into the valley of the Shadow of Death, and 
had no light for almost half the way through it. I thought 
I should have been killed there over and over : but at 
last day brake, and the sun rose, and I went through that 
which was behind with far more ease and quiet. 



THEY OVERTAKE TALKATIVE HIS 153 



CHAPTER XII. 

THE PICTURE OF AN EMPTY PROFESSOR ACCURATELY 
DRAWN IN THE CHARACTER OF TALKATIVE, SON OF MR. 
SAY- WELL OF PRATING ROW. 

MOREOVER I saw in my dream, that as they went 
on, Faithful, as he chanced to look on one side, saw a man, 
whose name is Talkative, walking at a distance besides 
them ;* for in this place there was room enough for them 
all to walk. He was a tall man, and something more 
comely at a distance than at hand. To this man Faithful 
addressed himself in this manner : 

Friend, whither away ? are you going to the heavenly- 
country ? 

Talk. I am going to the same place. 

Faith. That is well; then I hope we may have your 
good company. 

Talk. With a very good will, will I be your com- 
panion. 

Faith. Come on then, and let us go together, and let 
us spend our time in discoursing of things (hat are profi- 
table. 

Talk. To talk of things that are good, to me is very 
acceptable, with you or with any other ; and 1 am glad 
that I have met with those that incline to so good a work ; 
for, to speak the truth, there are but few that care thus 
to spend their time as they are in their travels; but choose 
much rather to be speaking of things to no profit : and 
this hath been a trouble to me. 



* There is a great difference between having notions in the head, and 
being able to talk of doctrines of grace, and experiencing the grace and 
power of those doctrines in the heart. Look to yourselves. 2 John 6. 

u 



154 PLAUSIBLE CONVERSATION WITH FAITHFUL. 

Faith. That is indeed a thing to be lamented: for 
what thing so worthy of the use of the tongue and mouth 
of men on earth, as are the things of the God of heaven ? 

Talk. I like you wonderful well, for your sayings are 
full of conviction : — aid, I will add, what things are so 
pleasant, and what so profitable, as to talk of the things 
of God ? 

What things so pleasant ? that is, if a man hath any de- 
light in things that are wonderful: for instance, if a man 
doth delight to talk of the history or the mystery of 
things ; or if a man doth love to talk of miracles, wonders, 
or signs, — where shall he find things recorded so delight- 
ful, and so sweetly penned, as in the holy scripture ? 

Faith. That's true : but to be profited by such 
things in our talk be our chief design. 

Talk. That is it that I said ; for to talk of such things 
is most profitable : for by so doing a man may get know- 
ledge of many things ; as, of the vanity of earthly things, 
and the benefit of things above. Thus in general : but 
more particularly, by this a man may learn the necessity 
of the new birth ; the insufficiency of our works ; the 
need of Christ's righteousness, &c. Besides, by this a 
man may learn what it is to repent, to believe, to pray, to 
suffer, or the like ; by this also a man may learn what are 
the great promises and consolations of the gospel, to his 
own comfort. Further, by this a man may learn to re- 
fute false opinions, to vindicate the truth, and also to in- 
struct the ignorant.^ 

Faith. All this is true, and glad am I to hear these 
things from you. 

* Is not here the very standard of orthodoxy ? Hence observe, a mere 
professor may learn, like a parrot, to talk of sound doctrines, and may 
have a sound judgment concerning them ; while his heart is rotten, as to 
any experience of them, love to them, and the power and influence of 
them upon his affections and his life. Many own Christ for their master 
now, whom as their Judge he will condemn hereafter. 



FAITHFUL BEGUILED BY TALKATIVE. 1o5 

Talk. Alas ! the want of this is the cause that so few 
understand the need of faith, and the necessity of a 
work of grace in their soul, in order to eternal life ; but 
ignorantly live in the works of the law, by the which a 
man can by no means obtain the kingdom of heaven. 

Faith. But, by your leave, heavenly knowledge of 
these is the gift of God : no man attaineth to them by 
human industry, or only by the talk of them. 

Talk. All that I know very well : for a man can re- 
ceive nothing except it be given him from heaven ; all is 
of grace, not of works : I could give you an hundred 
scriptures for the confirmation of this. 

Well then, said Faithful, what is that one thing that we 
shall at this time found our discourse upon ? 

Talk. What you will : I will talk of things heavenly 
or things earthly ; things moral or things evangelical ; 
things sacred or things profane ; things past or things to 
come ; things foreign or things at home ; things more es- 
sential or things circumstantial ; provided that all be done 
to our profit. 

Now did Faithful begin to wonder ; and stepping to 
Christian (for he walked all this while by himself) he 
said to him, but softly, What a brave companion have 
we'got ! surely this man will make a very excellent pil- 



grim. 



At this Christian modestly smiled, and said, This man, 
with whom you are so taken, will beguile with this tongue 
of his twenty of them who know him not. 

Faith. Do you know him then ? 

Chr. Know him ? yes, better than he knows himself. 

Faith. Pray what is he? 

Chr. His name is Talkative ; he dwelleth in our town ; 
I wonder that you should be a stranger to him ; only T 
consider that our town is large. 



156 CHRISTIAN KNOWS AND EXPOSES HIM. 

Faith. Whose son is he ? and whereabouts doth he 
dwell ? 

Chr. He is the son of one Say -well, he dwelt in 
Prating-row ; and is known, of all that are acquainted 
with him, by the name of Talkative in Prating-row ; and, 
notwithstanding his fine tongue, he is but a sorry fellow.*- 

Faith. Well, he seems to be a very pretty man. 

Chr. That is, to them that have not a thorough ac- 
quaintance with him ; for he is best abroad, near home he 
is ugly enough : your saying, that he is a pretty man, 
brings to my mind what I have observed in the work of 
the painter, whose pictures show best at a distance, but 
very near more unpleasing. 

Faith. I am ready to think you do but jest, because 
you smiled. 

Chr. God forbid that I should jest (though I smiled) 
in this matter, or that I should accuse any falsely. I will 
give you a further discovery of him : this man is for any 
company, and for any talk ; as he talketh now with you, 
so will he talk when he is on the ale-bench ; and the more 
drink he hath in his crown, the more of these things he 
hath in his mouth : religion hath no place in his heart, 
or house, or conversation ; all he hathlieth in bis tongue, 
and his religion is to make a noise therewith. f 

Faith. Say you so? then I am in this man greatly 

deceived. 

Chr. Deceived ! you may be sure of it : remember 



* Are we not forbid to speak evil of any man ? Titus Hi. 2. Is not 
Christian guilty of this ! No; for where the glory of God, and honour ot 
the gospel is at stake, and there is danger of a brother's being deceived by 
a mere talkative, loose, wicked professor, here it is right, and the nature 
of things require it, that we should detect and expose such in a becoming 
spirit. 

t Such professors there are now, as there always were. The blessed 
cause is wounded by them, and the most glorious truths through them are 
brought into contempt. There is more hurt to be got by them, than from 
the utterly ignorant and profane. Shun and avoid such. 



talkative's true character. 157 

the proverb. " They say, and do not ;" but " the king- 
dom of God is not in word, but in power."(a) He talk- 
eth of prayer, of repentance, of faith, and of the new 
birth : but he knows but only to talk of them. I have 
been in his family, and have observed him both at home 
and abroad ; and I know what I say of him is the truth. 
His house is as empty of religion as the white of an egg is 
of savour. There is there neither prayer, nor si^n of repen- 
tance for sin ; yea, the brute, in his kind serves God far bet- 
ter than he. He is the very stain, reproach, and shame, 
of religion, to all that know him:(6) it can hardly have a 
good word in all that end of the town where he dwells, 
through him. Thus say the common people that know 
him — " A saint abroad, and a devil at home. ,, His poor 
family finds it so : he is such a churl, such a railer at, 
and so unreasonable with his servants, that they neither 
know how to do for, or speak to him. Men that have any 
dealings with him say it is better to deal with a Turk than 
with him ; for fairer dealings they shall have at his hands. 
This Talkative, if it be possible, will go beyond them, 
defraud, beguile, and over-reach them. Besides, he brings 
up his sons to follow his steps ; and if he finds in any of 
them a "foolish timorousness" (for so he calls the first 
appearance of a tender conscience,) he calls them fools, 
and block-heads, and by no means will employ them in 
much, or speak to their commendations before others. — 
For my part, I am of opinion that he has by his wicked 
life caused many to stumble and fall ; and will be, if God 
prevents not, the ruin of many more.* 

* Read this and tremble, ye whose profession lies only on your tongue, 
but who never experienced the love and grace of Christ in your souls. 
O how do you trifle wiih the grace of God, and with the holy word of 
truth ! what an awful account have you to give hereafter to a holy, 

(a) Matt, xxiii. 3. 1 Cor. iv. 20 (?>) Rom. ii. 23, 24. 



158 DIFFERENCE BETWEEN SAYING AND DOINC 

Faith. Well, my brother, I am bound to believe you ; 
not only because you say you know him, but also because 
like a Christian you make your reports of men. For I 
cannot think that you speak those things of ill will, but; 
because it is even so as you say. 

Chr. Had I known him no more than you, I might per 
haps have thought of him as at the first you did : yea, 
had he received this report at their hands only, that are 
enemies to religion, I should have thought it had been a 
slander, (a lot that often falls from bad men's mouths, up* 
on good men's names and professions:) but all these 
things, yea, and a great many more as bad, of my own 
knowledge, I can prove him guilty of. Besides, good 
men are ashamed of him ; they can neither call him 
brother nor friend : the very naming of him among them, 
makes them blush, if they know him. 

Faith. Well, I see that saying and doing are two 
things, and hereafter I shall better observe this distinction. 

Chr. They are two things indeed, and are as diverse 
as are the soul and the body ; for, as the body without 
the soul is but a dead carcass, so saying, if it be alone, is 
but a dead carcass also. The soul of religion is the prac- 
tic part : " pure religion and undented, before God and 
the Father, is this : to visit the fatherless and widows in 
their affliction, and to keep himself unspotted from the 
world." (a) This Talkative is not aware of: he thinks 
that hearing and saying will make a good Christian ; and 
thus he deceiveth his own soul. Hearing is but as the 
sowing of the seed ; talking is not sufficient to prove that 



heart-searching God ! Ye true pilgrims of Jesus, read this, and give glory 
to your Lord, for saving you from resting in barren notions, and taking up 
with talking of truths ; and that he has given you to know the truth in its 
power, to embrace it in your heart, and to live and walk under its sancti- 
fying influences. Who made you to differ ? 

(a) James i. 22—27. 



MERE TALKERS, UNCLEAN. 159 

fruit is indeed in the heart and life : and let us assure our- 
selves that at the day of doom men shall be judged ac- 
cording to their fruits ;(o) it will not be said then, " Did 
you believe ?" but " Were you doers, or talkers only ?# 
and accordingly shall they be judged. The end of the 
world is compared to our harvest ; and you know men at 
harvest regard nothing but fruit. Not that any thing can 
be accepted that is not of faith ; but I speak this (o show 
you how insignificant the profession of Talkative will be 
at that day. 

Faith. This brings to my mind that of Moses, by 
which he described the beast that is clean :(b) — he is such 
an one that parteth the hoof, and cheweth the cud ; not 
that parteth the hoof only, or that cheweth the cud only. 
The hare cheweth the cud, but yet is unclean, because he 
parteth not the hoof. And this truly resembleth Talka- 
tive ; he cheweth the cud, he seeketh knowledge! he 
cheweth upon the word ; but he divideth not the hoof, 
he parteth not with the way of sinners ; but, as the hare, 
he retaineth the foot of a dog or bear, and therefore he is 
unclean. 

Chr. You have spoken, for aught I know, the true 
gospel sense of those texts. And I will add another thing : 
Paul calleth some men, yea, and those great talkers too, 
M sounding brass and tinkling cymbals ;" that is, as he 
expounds them in another place, " things without life giv- 
ing sound. "(c) (s Things without life ;" that is, without 



* Though sinners are redeemed, and their sins washed away by the 
blood of Christ — though by faith they are fully justified, though the gift, of 
God is eternal life, through Jesus Christ : yet none are partakers of these 
invaluable blessings, but those who have living faith in Christ. And this 
faith, which is the gift of God, manifests itself by its obedience to the will 
of God, and in bringing forth fruits to the glory of God. Therefore let no 
one deceive himself: for faith without works is dead, and a dead faith ne- 
ver begets living hope upon a risen Saviour : nor will it avail, when he 
*haH appear as the Judge. 

(«) Mat- xiii. 23. (b) Lev.xi. Dent sir, 

(c) 1 Cor. xiii. 1—3. xiv. 7. 



160 faithful's question to talkative. 

the true faith and grace of the gospel ; and consequently 
things that shall never be placed in the kingdom of hea- 
ven among those that are the children of life, though their 
sound, by their talk, be as it were the tongue or voice of 
an angel. 

Faith. Well, I was not so fond of his company at 
first, but am as sick of it now. What shall we do to be 
rid of him ? 

Chr. Take my advice, and do as I bid you, and you 
shall find that he will soon be sick of your company too* 
except God shall touch his heart and turn it. 
Faith. What would you have me to do 1 
Chr. Why, go to him, and enter into some serious dis- 
course about the power of religion ; and ask him plainly, 
when he has approved of it, (for that he will,) whether 
this thing be set up in his heart, house, or conversation ?# 
Then Faithful stepped forward again, and said to Talk- 
ative, Come, what cheer ? how is it now ? 

Talk. Thank you, well ; I thought we should have 
had a great deal of talk by this time. 

Faith. Well, if you will, we will fall to it now ; and 
since you left it with me to state the question, let it be 
this : How doth the saving grace of God discover itself 
when it is in the heart of man ? 

Talk. I perceive, then, that our talk must be about 
the power of things : well, it is a very good question, and 
I shall be willing to answer you : and take my answer in 
brief thus : — first, where the grace of God is in the heart, 



Without this, all is empty notion, mere sound, and unavailing profes- 
sion. Men only take up fancy for faith ; the form of godliness instead ot 
the power : and the old nature is dressed up in the specious appearance 
of new pretensions. True faith will ever shew itself by its fruits: a real 
conversion, by the life and conversation. Be not deceived: God is not. 
mocked with the tongue, if the heart is not right towards him in love and. 
obedience. 



FAITHFUL REPUTES TALKATIVE. 1 6 1 

it causeth there a great outcry against sin. — Secondly, — 

Faith. Nay, hold, let us consider of one at once: I 
think you should rather say, It shows itself by inclining 
the soul to abhor its sin. 

Talk. Why, what difference is therebetween crying 
out against, and abhorring of, sin ? 

Faith. Oh! agreatdeal. A man may cry out against 
sin, of policy, but he cannot abhor it, but by virtue of a 
godly antipathy against it: I have heard many cry out 
against sin in the pulpit, who yet can abide it well enough 
in the heart, house, and conversation. Joseph's mistress 
cried with a loud voice, as if she had been very holy ; but 
she would willingly, notwithstanding that, have committed 
uncleanness with him.(«) Some cry out against sin, even 
as the mother cries out against her child in her lap, when 
she calleth it slut, and naughty girl, and then falls to hug- 
ging and kissing it. 

Talk. You lie at the catch, I perceive. 

Faith. No, not I ; I am only for setting things right. 
But what is the second thing whereby you will prove a 
discovery of a work of grace in the heart ? 

Talk. Great knowledge of gospel mysteries. 

Faith. This sign should have been first ; but, first or 
last, it is also false ; for knowledge, great knowledge, 
may be obtained in the mysteries of the gospel, and yet 
no work of grace in the soul.(/;. Yea, if a man have all 
knowledge, he may yet be nothing, and so, consequently, 
be no child of God. When Christ said, " Do ye know 
all these things ?" and the disciples had answered, Yes, 
— he added, " Blessed are ye if ye do them." He doth 
not lay the blessing in the knowing of them, but in the 
doing of them. For there is a knowledge that is not at- 

(a) Gen. xsxix, 11—15. (b) 1 Co. xiii. 

w 



162 AND SHEWS THE SIGNS OF A WORK OF GRACE. 

tended with doing : " he that knoweth his master's will.. 
and doeth it not." A man may know like an angel, and 
yet be no Christian : therefore your sign of it is not true. 
Indeed, to know, is a thing that pleaseth talkers and 
boasters ; but to do, is that which pleaseth God. Not 
that the heart can be good without knowledge ; for without 
that the heart is naught. There are therefore two sorts 
of knowledge : knowledge that resteth in the bare specu- 
lation of things, and knowledge that is accompanied with 
the grace of faith and love ; which puts a man upon doing 
even the will of God from the heart : the first of these 
will serve the talker; but without the other, the true 
Christian is not content : " Give me understanding, and 
I shall keep thy law ; yea, I shall observe it with my 
whole heart." (a) 

Talk. You lie at the catch again ; this is not for edi- 
fication. 

Faith. Well, if you please, propound another sign 
how this work of grace discovereth itself where it is. 

Talk. Not I ; for I see we shall not agree. 

Faith. Well, if you will not, will you give me leave 
to do it ? 

Talk. You may use your liberty. 

Faith. A work of grace in the soul discovereth itself? 
either to him that hath it, or to standers by. 

To him that hath it, thus : it gives him conviction of 
sin, especially of the defilement of his nature, and the sin 
of unbelief, for the sake of which he is sure to be damned, 
if he findeth not mercy at God's hand, by faith in Jesus 
Christ, (b) This sight and sense of things worketh in him 
sorrow and shame for sin ; he findeth, moreover, reveal- 
ed in him the Saviour of the world, and the absolute ne- 
cessity of closing with him for life ; at the which he find- 



fa; Psal. cxix. 34. (b) Mark xvi. 16. John xvi. 8, 9. Rom. vii. 24. 



APPLIES THEM TO TALKATIVE's CONSCIENCE. 163 

eth hungerings and thirstings after him ; to which hunger- 
ings, &c. the promise is made. (a) Now according to the 
strength or weakness of his faith in his Saviour, so is his 
joy and peace, so is his love to holiness, so are his de- 
sires to know him more, and also to serve him in this 
world. But though, I say, it discovereth itself thus un- 
to him, yet it is but seldom that he is able to conclude 
that this is a work of grace : because his corruptions now, 
and his abused reason, make his mind to misjudge in this 
matter : therefore in him that hath this work, there is 
required a very sound judgment, before he can with stea- 
diness conclude that this is a work of grace. 

To others it is thus discovered : — 1. By an experimen- 
tal confession of his faith in Christ. — 2. By a life answer- 
able to that confession ; to wit, a life of holiness : heart- 
holiness, family-holiness (if he hath a family,) and by con- 
versation-holiness in the world ; which in the general 
teacheth him inwardly to abhor his sin, and himself for 
that in secret ; to suppress in it his family, and to promote 
holiness in the world ; not by talk only, as an hypocrite 
or talkative person may do, but by a practical subjection 
in faith and love to the power of the word. # (fr) And 
now, Sir, as to this brief description of the work of grace, 
and also the discovery of it, if you have aught to object, 
object ; if not, then give me leave to propound to you a 
second question. 



* This, and this only, is what will evidence (hat we are real disciples of 
Christ, honour his name and his truths, and recommend his religion in the 
world. Without this power of godliness, we have only a name to live, 
while we are dead to the power of the gospel. Examine yourself: look 
to your ways. 

(a) Psal. xxxviii. 18. Jer. xxxi. 19. Matt, v, 6. Acts iv. 12. Gal. i. 
15, 16. Rev. xxi.6. 

(6) Psal. 1. 23. Ezek. xx. 43 Matt. r. 8. John xiv. 15. Rom. X. 9 
10. Phil iii- 17—20. 



* 6 ^ WHO DEPARTS OFFENDED. 

Talk. Nay, my part is not now to object, but to bear : 
let me therefore have your second question. 

Faith. It is this : Do you experience this first part 
of the description of it ; and doth your life and conver- 
sation testify the same ? or standeth your religion in word 
or tongue, and not in deed and truth ? Pray, if you in- 
cline to answer me in this, say no more than you know 
the God above will say Amen to ; and also nothing but 
what your conscience can justify you in : " for not he 
who commendelh himself is approved, but whom the 
Lord commendeth. ,, Besides, to say I am thus and 
thus, when my conversation, and all my neighbours 
tell me I lie, is great wickedness.^ 

Then Talkative at first began to blush ; but recovering 
himself, thus he replied : You come now to experience, 
to conscience, and God ; and to appeal to him for justi- 
fication of what is spoken : this kind of discourse I did not 
expect ; nor am I disposed to give an answer to such 
questions ; because I count not myself bound thereto, un- 
less you take upon you to be a catechiser ; and though 
you should so do, yet I may refuse to make you my judge. 
But I pray, will you tell me why you ask me such ques- 
tions Tf 

Faith. Because I saw you forward to talk, and be- 
cause I knew not that you had aught else but notion. — 
Besides, to tell you all the truth, I have heard of you, 
that you are a man whose religion lies in talk, and that 



* Blessed, faithful dealing ! O that it was more practised in the world 
and in the church ! How then would vain talkers be detected in the one, 
and driven out of the other ! 

t H^art-searching, soul-examining, and close-questioning of the con- 
duct of life, will not do with talkative professors. Ring a peal on the doc- 
trines of grace, and many will chime in with you ! but speak closely how 
grace operates upon the heart, and influences the life to follow Christ in 
self-denying obedience, they cannot bear it : they are offended with you, 
and will turn away from you, and call you legal, 



CONVERSATION RELATIVE TO TALKATIVE. K).^ 

your conversation gives this your profession the lie. — 
They say you are a spot among Christians ; and that re- 
ligion fareth the worse for your ungodly conversation ; 
that some already have stumbled at your wicked ways, 
and that more are in danger of being destroyed thereby ; 
your religion and an ale-house, and covetousness, and un" 
cleanness, and swearing, and lying, and vain company, 
keeping, &c. will stand together. The proverb is true 
of you, which is said of a whore, to wit, that " she is a 
shame to all women;" so you are a shame to all profes- 
sors. 

Talk. Since you are ready to take up reports, and to 
judge so rashly as you do, 1 cannot but conclude you are 
some peevish or melancholic man, not fit to be discoursed 
with : and so, adieu. * 

Then came up Christian, and said to his brother, I told 
you how it would happen ; your words and his lusts could 
not agree. He had rather leave your company than re- 
form his life ; but he is gone, as I said : let him go, the 
loss is no man's but his own : he has saved us the trouble 
of going from him; for he continuing (as I suppose he 
will do) as he is, he would have been but a blot in your 
company : besides, the apostle says, " From such with- 
draw thyself." 

Faith. But lam glad we had this little discourse with 
him ; it may happen that he will think of it again : how- 
ever, I have dealt plainly with him, and so am clear of his 
blood if he perisheth.f 

Chr. You did well to talk so plainly to him as you 



* Where the heart is rotten, it will ward off conviction, turn from a 
faithful reprover, condemn him, and justify itself. Faithful dealing will 
not do for unfaithful souls. Mind not that, but be faithful to the truth. 

t Mind this. These are right principles to act from, and right ends to 
have in view, in faithful reproving, or aiming to convict our fellow-sin- 
ner?. Study and pursue the^e 



166 CONVERSATION RELATIVE TO TALKATIVE. 

did ; there is but little of this faithful dealing with mefl 
now-a-days, and that makes religion to stink so in the nos- 
trils of many as it doth : for there are these talkative fools, 
whose religion is only in words, and are debauched and 
vain in their conversation, that, being so much admitted 
into the fellowship of the godly, do puzzle the world, 
blemish Christianity, and grieve the sincere. I wish that 
all men would deal with such as you have done; then 
should they be either made more conformable to religion, 
or the company of saints would be too hot for them. — 
Then did Faithful say — 

" How Talkative at first lifts up his plumes ? 
How bravely doth he speak ! How he presumes 
To drive down all before him ! But so soon 
As Faithful talks of heart-work, like the moon 
That's past the full, into the wane he goes : 
And so will all but he that heart-work knows." 

Thus they went on talking of what they had seen by 
the way, and so made that way easy which would other- 
wise no doubt have been tedious to them : for now they 
went through a wilderness.* 



* Spiritual observations and conferences on past experiences, are very 
enlivening to the soul. They very often change the wilderness of dejec- 
tion into a garden of delights ; and so beguile the weary steps of pilgrims 
through tedious paths. O Christians, look more to Christ, and talk more 
foeacu other of His love to you, and dealings with you. 



CHRISTIAN AND FAITHFUL MEET EVANGELIST. 167 



CHAPTER XIII. 

PERSECUTION EXHIBITED, IN THE TREATMENT OF CHRIS- 
TIAN AND FAITHFUL IN VANITY FAIR. 

NOW when Christian and Faithful were got almost 
quite out of this wilderness, Faithful chanced to cast his eye 
back, and spied one coming after them, and he knew him. 
Oh ! said Faithful to his brother, Who comes yonder ? 
Then Christian looked, and said, It is my good friend 
Evangelist. Aye, and my good friend too, said Faith- 
ful ; for it was he that set me in the way to the gate. — 
Now as Evangelist came up unto them, he thus saluted 
them : 

Peace be with you, dearly beloved ; and peace be to 
your helpers. 

Chr. Welcome, welcome, my good Evangelist, the 
sight of thy countenance brings to my remembrance thy 
ancient kindness and unwearied labours for my eternal 
good. 

And a thousand times welcome, said good Faithful ; 
thy company, O sweet Evangelist, how desirable is it to 
us poor pilgrims !* 

Then said Evangelist, How hath it fared with you, my 
friends, since the time of our last parting? what have you 
met with, and how have you behaved yourselves ?f 



* A sincere and cordial love for gospel ministers, under a sense of their 
being made instrumental to our soul's profit, is a sure and a blessed sigu 
©fa pilgrim's spirit. 

t To inquire after the concerns and prosperity of the soul, should al- 
ways be the business of faithful ministers of Christ : but is not this sadly 
neglected ? how often do ministers visit and depart, without close ex- 
perimental converse with their people ! Hence both suffer present loss;, 
and much harm is the consequence. 



168 evangelist's exhortation. 

Then Christian and Faithful told him of all things that 
had happened to them in the way ; and how, and with 
what difficulty, they had arrived to that place. 

Right glad am I, said Evangelist, not that you have met 
with trials, but that you have been victors, and for that you 
have, notwithstanding many weaknesses, continued in the 
way to this very day. I say, right glad am I of this 
thing, and that for my own sake and your's. I have sow- 
ed and you have reaped ; and the day is coming, when 
" both he that sowed and they that reaped shall rejoice 
together ;" that is, if you hold out; " for in due time ye 
shall reap, if you faint not."(a) The crown is before 
you, and it is an incorruptible one ; " so run, that you may 
obtain it." Some there be that set out for this crown, and 
after they have gone far for it, another comes in and takes 
it from them ; " hold fast therefore that you have, let no 
man take your crown :"(b) you are not yet out of the gun- 
shot of the devil : " you have not resisted unto bloody 
striving against sin:" let the kingdom be always before 
you, and believe steadfastly concerning things that are in- 
visible : let nothing that is on this side the other world 
get within you : and, above all, look well to your own 
hearts, and to the lusts thereof, for they are " deceitful 
above all things, and desperately wicked :" set your faces 
like a flint ; you have all power in heaven and earth on 
your side.* 

Then Christian thanked him for his exhortation ; but 
told him withal, that they would have him speak further 
to them for their help the rest of the way ; and the rather, 



* Here is a blessed word of encouragement, of warning and of exhor- 
tation, to be steadfast in faith, joyful in hope, watchful over our hearts, 
and to abound in the work of the Lord. All this is constantly necessary 
for pilgrims. Faithful ministers will give advice, and pilgrims will be 
thankful for such. 

(a) John iv.36. Gal. vi. 9. (6) 1 Cor. ix. 24— 27. Rev. Hi. \ 



FORETELLS THEIR APPROACHING TRIALS. 169 

for that they well knew that he was a prophet, and could 
tell them of things that might happen unto them, and how 
they might resist and overcome them. To which request 
Faithful also consented. So Evangelist began as follow- 
eth: 

My sons, you have heard in the words of the truth of 
the gospel, that " you must through many tribulations en- 
ter into the kingdom of heaven." And again, that " in 
every city, bonds and afflictions abide on you ;" and 
therefore you cannot expect that you should go long on 
your pilgrimage without them, in some sort or other. — 
You have found something of the truth of these testimo- 
nies upon you already, and more will immediately follow : 
for now, as you see, you are almost out of this wilderness, 
and therefore you will soon come into a town, that you 
will by and by see before you ; and in that town you will 
be hardly beset with enemies, who will strain hard but 
they will kill you ; and be you sure that one or both of 
you must seal the testimony which you hold with blood : 
but " be you faithful unto death, and the King will give 
you a crown of life." He that shall die there, although 
his death will be unnatural, and his pains perhaps great, 
he will yet have the better of his fellow, not only be- 
cause he will be arrived at the Celestial City soonest, 
but because he will escape many miseries that the other 
will meet with in the rest of his journey. But when you 
are come to the town, and shall find fulfilled what I have 
here related, then remember your friend, and quit your- 
selves like men ; and "commit the keeping of your souls 
to your God in well-doing, as unto a faithful Creator."* 



* Woe unto them that fold their hands, and fall asleep in strong confi- 
dence. You see what hard work yet lay before these pilgrims. Let us 
ever remember, this is not our rest- We must be pressing forward, fight- 
ing the good fight of faith, labouring to enter into that rest which remain' 

X 



170 VANITT FAIR DESCRIBED. 

Then I saw in my dream that, when they were got out 
of the wilderness, they presently saw a town before them ; 
the name of that town is Vanity ; and at that town there 
is a fair kept, called Vanity Fair : it is kept all the year 
long : it beareth the name of Vanity Fair, because the 
town where it is kept is " lighter than vanity," and also, 
because all that is there sold, or that cometh thither, is 
vanity. As is the saying of the wise, " All that cometh 
is vanity. "(a) 

This fair is no new-erected business, but a thing of an- 
cient standing : I will shew you the original of it. 

Almost five thousand years agone, there were pilgrims 
walking to the Celestial City, as these two honest persons 
are : and Beelzebub, Apollyon, and Legion, with their 
companions, perceiving, by the path that the pilgrims 
made, that their way to their city lay through this town 
of Vanity, they contrived here to set up a fair ; a fair, 
wherein should be sold all sorts of vanity ; and that it 
should last all the year long : therefore, at this fair, are 
all such merchandise sold, as houses, lands, trades, pla- 
ces, honours, preferments, titles, countries, kingdoms, 
lusts, pleasures ; and delights of all sorts, as whores, 
bawds, wives, husbands, children, masters, servants, 
lives, blood, bodies, souls, silver, gold, pearls, precious 
stones, and what not ! 

And moreover, at this fair there is at all times to be 
seen jugglings, cheats, games, plays, fools, apes, knaves, 
and rogues, and that of every kind. 
Here are to be seen too, and that for nothing, thefts, 



eth for the people of God : looking diligently, lest we fail of the grace of 
God. Heb. xii. 5. 

(a) Eccles. i. 2—14. ii. 17. xi. 8. Isaiah il. 17. 



FURTHER ACCOUNT OF VANITY FAIR. 171 

murders, adulteries, false-swearers, and that of a blood-red 
colour.* 

And as in other fairs of less moment, there are several 
rows and streets under their proper names, where such 
wares are vended, so here likewise you have the proper 
places, rows, streets, (viz. countries and kingdoms,) where 
the wares of this fair are soonest to be found. Here is 
the Britain row, the French row, the Italian row, the 
Spanish row, the German row, where several sorts of 
vanities are to be sold. But as in other fairs some one 
commodity is as the chief of all the fair, so the ware of 
Rome and her merchandise is greatly promoted in this 
fair : only our English nation, with some others, have 
taken a dislike thereat. f 

Now, as I said, the way to the Celestial City lies just 
through the town where this lusty fair is kept : and he 
that will go to the City, and yet not go through this town 
" must needs go out of the world." The Prince of prin- 
ces himself, when here, went through this town to his own 
country, asd that upon a fair day too : yea, and as I think, 
it was Beelzebub, the chief lord of this fair, that invited 
him to buy of his vanities ; yea, would have made him 
lord of the fair, would he but have done him reverence 
as he went through the town : yea, because he was such 
a person of honour, Beelzebub had had him from street 
to street, and showed him all the kingdoms of the world 
in a little time, that he might, if possible, allure that Bles- 



* A just description of this wicked world. How many, though they 
profess to be pilgrims, have never yet set one foot out of this fair ; hut live 
in it all the year round ! They walk according to the course of this world. 
Eph. ii. 2. For the God of this world hath blinded (heir mind. 1 Cor. iv. 
4. You cannot be a pilgrim, if you are not delivered from this world and 
its vanities ; for if you love the world, if it has your supreme affections, 
the love of God is not in you. 1 John ii. 15. You have not one grain of 
faith in Jesus. 

t The docrine of the church of Rome. It is much to be wished, that 
the vile presumption of man's bartering with God, and purchasing a title. 



1T2 A HUBBUB IN THE FAIR, 

sed One, to cheapen and buy some of his vanities ; but he 
had no mind to the merchandise, and therefore left the 
town without laying out so much as one farthing upon 
these vanities.(a) This fair, therefore, is an ancient thing, 
of long standing, and a very great fair. 

Now these pilgrims, as I said, must needs go through 
this fair. Well, so they did ; but, behold, even as they 
entered into the fair, all the people in the fair were moved, 
and the town itself, as it were, in a hubbub about them : 
and that for several reasons : for, 

First, The pilgrims were clothed with such kind of 
raiment, as was diverse from the raiment of any that trad- 
ed in that fair. The people, therefore, of the fair, made 
a great gazing upon them : some said they were fools ;(&) 
some, they were bedlams ; and some, they were outland- 
ish men. 

Secondly, And, as they wondered at their apparel, so 
they did likewise at their speech ; for few could under- 
stand what they said : they naturally spoke the language 
of Canaan ; but they that kept the fair, were the men of 
this world : so that from one end of the fair to the other, 
they seemed barbarians each to the other. 

Thirdly, But that which did not a little amuse the 
merchandisers was, that these pilgrims set very light by 
all their wares : they cared not so much as to look upon 
them : and if they called upon them to buy, they would 
put their fingers in their ears, and cry, " Turn away 
mine eyes from beholding vanity ;(c) and look upwards, 
signifying, that their trade and traffic was in heaven. 



to heaven, by his performing terms and conditions of salvation, meriting 
heaven by his good works, and procuring justification by his own obedi- 
ence, to the exalting his pride, and the debasing the work and glory of 
Christ, was totally rejected by us. But alas ! these proud, unscriptural 
notions too much prevail. 

(a) Matt. iv. 8, 9. Luke iv. 5—7. (b) 1 Cor. iv. 9 ? 10. 

(c) Psal. cxis. 37. 



THE PILGRIMS APPREHENDED AND EXAMINED 173 

One chanced mocking-ly, beholding the carriages of 
the men, to say unto them, "What will ye buy?" but 
they looking gravely upon him, said, We " buy the 
truth ?"*(a) At that, there was an occasion taken to des- 
pise the men the more : some mocking, some taunting 
some speaking reproachfully, and some calling upon others 
to smite them. At last, things came to a hubbub and 
great stir in the fair, insomuch that all order was con- 
founded. Now was word presently brought to the great 
one of the fair, who quickly came down, and deputed some 
of his most trusty friends to take those men into examina- 
tion, about whom the fair was almost overturned. So the 
men were brought to examination ; and they that sat 
upon them, asked them whence they came, whither they 
went, and what they did there in such an unusual garb ? 
The men told them that they were pilgrims and strangers 
in the world ; and that they were going to their own coun- 
try, which was the heavenly Jerusalem ;(&) and that they 
had given no occasion to the men of the town, nor yet to 
the merchandisers, thus to abuse them, and to stop them 
in their journey ; except it was for that, when one asked 
them what they would buy, they said they would buy the 
truth. — But they that were appointed to examine them, 



* An odd reply. What do they mean ? That they are neither afraid 
nor ashamed to own, what was the one object of their soul's pursuit. The 
Truth, Understand hereby, that the whole world, which lieth in wicked- 
ness, suffer themselves to be deceived by a lie, and are under the delusion 
of the lather of lies. In opposition to this, all believers in Christ are said 
to be of the truth. 1 John iii. 19. They know and believe that capital 
truth with which God speaks from heaven, " This is my beloved Son, in 
whom I am well pleased." Matt iii. 17. This truth, that Jesus is the Son 
of God, and our only Saviour, lies at the foundation of all their hope : and 
to get more acquainted with him, is the grand object of their pursuit. — 
For this the world hates them ; and Satan, who is an enemy to this truth, 
stirs up the world against them. " For (says our Lord) they are not of 
the world, even as I am not of the world." John xvii. 16. 

(a) Prov. sxiii. 29. (b) Heb. xi. 13—16, 



1 74 THEIR CONFINEMENT AND MEEK BEHAVIOUR* 

did not believe them to be any other than bedlams and 
mad, or else such as came to put all things into confusion 
in the fair. Therefore they took them and beat them, 
and besmeared them with dirt, and then put them into the 
cage, that they might be made a spectacle to all the men 
in the fair.* Therefore they lay for some time, and 
were made the objects of any man's sport, or malice, or re- 
venge ; the great one of the fair laughing still at all that 
befell them. But the men being patient, and " not ren- 
dering railing for railing, but contrariwise blessing," and 
giving good words for bad, and kindness for injuries done, 
some men in the fair, that were more observing and less 
prejudiced than the rest, began to check and blame the 
baser sort, for their continual abuses done by them to the 
men : they therefore in angry manner let fly at them again, 
counting them as bad as the men in the cage, and telling 
them, that they seemed confederates, and should be made 
partakers of their misfortune. The others replied, that, 
for aught they could see, the men were quiet and sober, 
and intended no body any harm : and that there were ma- 
ny that traded in their fair, that were more worthy to be put 
into the cage, yea, and pillory too, than were the men that 
they had abused. Thus after divers words had passed on 
both sides, (the men behaving themselves all the while very 
wisely and soberly before them,) they fell to some blows 
among themselves, and did harm one to another. f Then 



* If we possess nothing to distinguish us from the rest of the world, 
which lieth in wickedness, and for which they will hate and despise us, 
we have no reason to conclude that we are new creatures in Christ Jesus. 
If we are Christ's, we must become fools for Christ, and be counted as 
mad by those who know not Christ ; for if alive to Christ, we shall be cru- 
cified to the world. " Woe be unto you, if all men speak well of you," 
saith Christ. Luke vi. 26. 

t It is common for the world to be divided in their opinions about pil- 
grims. A Christian conduct and behaviour will put to silence the gainsay- 
ing of some wicked men ; and sometimes win others to become follow- 
ers of Christ. O pilgrims, look well to your spirit, temper, and conduct 
fowards the men of f his world, who keep vanity fairs all the year. 



THEIR INDICTMENT. 175 

were these two poor men brought before their examiners 
again, and there charged as being guilty of the late hub- 
bub that had been in the fair. So they beat them pitiful- 
ly, and hanged irons upon them, and led them in chains 
up and down the fair, for an example and terror to others, 
lest any should speak in their behalf, or join themselves 
unto them. But Christian and Faithful behaved them- 
selves yet more wisely, and received the ignominy and 
shame that was cast upon them, with so much meekness 
and patience, that it* won to their side (though but few in 
comparison of the rest) several of the men in the fair. — 
This put the other party yet into a greater range, inso- 
much that they concluded the death of these two men. — 
Wherefore they threatened, that neither cage nor irons 
should serve their turn," but that they should die for the 
abuse they had done, and for deluding the men of the 
fair. 

Then were they remanded to the cage again, until fur- 
ther order should be taken with them. So they put them 
in, and made their feet fast in the stocks. 

Here, therefore, they called again to mind, what they 
had heard from their faithful friend Evangelist, and were 
the more confirmed in their ways and sufferings by what 
he told them would happen to them. They also now 
comforted each other, that whose lot it was to suffer, even 
he should have the best of it ; therefore each man secret- 
ly wished that he might have that preferment : but com- 
mitting themselves to the all-wise disposal of Him that 
ruleth all things, with much content they abode in the 
condition in which they were, until they should be other- 
wise disposed of. 



* It is acting in the spirit and temper of Christ that will gain adversaries 
over to him ; whereas a contrary spirit is a dishonour to Christ, a reproach 
to his cause, never did good to others, nor left the soul in the solid posses- 
sion of the peace of God. 



176 THEIR INDICTMENT. 

Then a convenient time being appointed, they brought 
them forth to their trial, in order to their condemnation. 
When the time was come, they were brought before their 
enemies, and arraigned. The Judge's name was Lord 
Hate-good : their indictment was one and the same in sub- 
stance, though somewhat varying in form ; the contents 
whereof was this : 

" That they were enemies to, and disturbers of, their 
trade : that they had made commotions and divisions in 
the town, and had won a party to their own most danger- 
ous opinions, in contempt of the law of their prince." 1 * 

Then Faithful began to answer, that he had only set 
himself against that which had set itself against Him that 
is higher than the highest. And, said he, as for disturb- 
ance, I make none, being myself a man of peace ; the 
parties that were won to us, were won by beholding our 
truth and innocence, and they are only turned from the 
worse to the better. And as to the king you talk of, since 
he is Beelzebub, the enemy of our Lord, I defy him and 
all his angels. 

Then proclamation was made, that they that had aught 
to say for their lord the king, against the prisoner at the 
bar, should forthwith appear and give in their evidence. 
So there came in three witnesses, to wit, Envy, Supersti- 
tion, and Pickthank : they were then asked, if they knew 
the prisoner at the bar ; and what they had to say for 
their lord the king against him ? 

Then stood forth Envy, and said to this effect : My 
lord, I have known this man a long time, and will attest 
upon my oath before this honourable bench, that he is — 



* You see your calling, brethren. Has no such indictment been ever 
brought against you ? Then it is to be feared, what Pharoah said to the 
Israelites may be said to you : Ye are idle, ye are idle, in the ways of (he 
Lord ; ye want love to his name, fervency for his truth, and zeal for his 
glory, and the good of precious souls- 



THE EVIDENCE OP ENVY. .175 

Judge. Hold, give him his oath. 

So they sware him. Then he said, My lord, this man, 
notwithstanding his plausible name, is one of the vilest 
men in our country ; he neither regardelh prince nor 
people, law nor custom ; but doeth all that he can to pos- 
sess all men with certain of his disloyal notions, which 
he in the general calls "principles of faith and holiness. 
And, in particular, I heard him once myself affirm, that 
Christianity and the customs of our town of Vanity were 
diametrically opposite, and could not be reconciled. By 
which saying, my lord, he doth at once not only condemn 
all our laudable doings, but us in the doing of them. 

Then did the judge say unto him, Hast thou any more 
to say 1 

Envy. My lord, I could say much more, only I would 
not be tedious to the court. Yet, if need be, when the 
other gentlemen have given in their evidence, rather than 
any thing shall be wanting that will despatch him, I will 
enlarge my testimony against him.- — So he was bid to 
stand by.* 

Then they called Superstition, and bid him look upon 
the prisoner : they also asked, what he could say for 
their lord the king against him ? Then they sware him ; 
so he began : 

My lord, I have no great acquaintance with this man, 
nor do I desire to have further knowledge of him ; how- 
ever, this I know, that he is a very pestilent fellow, from 



* The spirit of wisdom asks, " Who is able (o stand before envy?" 
Prov. xxvii. 4. Envy is the very temper of the devil It is natural to us 
all. But why should the children of this world envy God's children ? for 
they are strangers to the spiritual good things they enjoy. They neither 
seek them, nor care for them, but laugh and deride them- Herein the 
very spirit of Satan is manifest. He envied Christ, beingthe Son of God : 
he stirred up Judas to betray him, and the Jews for envy delivered him 
Matt, xxxvii 18: and the same spirit works in all the children of Satan 
against the children of God 

Y 



176 SUPERSTITION, AND PICKTHANK. 

some discourse that the other day I had with him in this 
town ; for then, talking with him, I heard him say that 
our religion was naught, and such by which a man could 
by no means please God. Which saying of his, my lord, 
your lordship very well knows, what necessarily thence 
will follow, to wit, that we still do worship in vain, are yet 
in our sins, and finally will be damned ; and this is that 
which I have to say.^ 

Then was Pickthank sworn, and bid say what he knew 
in behalf of their lord the king, against the prisoner at the 
bar. 

My lord, and you gentleman all, this fellow I have 
known of a long time, and have heard him speak things 
that ought not to be spoken ; for he hath railed on our 
noble prince Beelzebub, and hath spoken contemptibly 
of his honourable friends, whose names are the Lord Old- 
man, the Lord Carnal-delight, the Lord Luxurious, the 
Lord Desire of- vain-glory, my old Lord Lechery, Sir 
Having Greedy, with all the rest of our nobility : and he 
hath said, moreover, that if all men were of his mind, if 
possible there is not one of these noblemen should have 
any longer a being in this town. Besides, he hath not 
been afraid to rail on you, my lord, who are now appoint- 
ed to be his judge, calling you an ungodly villain, with 
many other such-like villifj inj terms, with which he hath 
bespattered most of the gentry of our town.f 



* Superstition, or false devotion, is a most bitter enemy to Christ's 
truths and to his followers. This fellow's evidence is true ; for as the 
lawyers said ot Christ'? doctrine, " Master, thus saying, thou reproachest 
us also- Luke xi. 45 ; so false worshippers, who rest in forms, and rites, 
and shadows, are stung to the quick al those who wo -hip God in the 
spirit, rejoice in Christ Jesus- and have no confidence in (he flesh. Such 
a conduct pours the utmost contempt upon all the doctrines and supersti- 
tions of carnal men. 

t As «oon as the poor sinner says, " O Lord our God, other lords be- 
sides thee have had the dominion over me : but by thee alone will 
i make mention of thy name. lsa. xxVi. 13 ; your officious Fickthanks are 



FAITHFUL REPLIES TO THE WITNESSES. 177 

When this Pickthank had told his tale, the judge di- 
rected his speech to the prisoner at the bar, saying, Thou 
renegade, heretic an i traitor, hast thou heard what these 
honest gentlemen have witnessed against thee 1 

Faith. May I speak a few words in my own defence ? 

Judge. Sirrah, sirrah, thou deservests to live no lon- 
ger, but to be slain immediately upon the place ; yet, 
that all men may see our gentleness towards thee, let us 
hear what thou vile renegade hast to say. 

Faith. I say then, in answer to what Mr. Envy hath 
spoken, I never said aught but this, that what rule, or 
laws, or custom, or people, were flat against the word of 
God, are diametrically opposite to Christianity. If I have 
said amiss in this, convince me of my error, and I am 
ready here before you to make my recantation. 

As to the second, to wit, Mr. Superstition, and his 
charge against me, I said only this, that in the worship 
of God there is required a divine faith ; but there can be 
no divine faith without a divine revelation of the will of 
God. Therefore, whatever is thrust into the worship of 
God, that is not agreeable to divine revelation, cannot be 
done but by an human faith, which faith will not be profit- 
able to eternal life. 

As to what Mr. Pickthank hath said, (say I avoiding 
terms, as that I am said to rail, and the like,) that the 
prince of this town, with all the rabblement, his attend- 
ants, by this gentleman named, are more fit for being in 
hell than in this town and country ; and so the Lord have 
mercy upon me.* 



always ready to bear testimony against him : and a blessed testimony this 
is, it is well worth living to gain, and dying in the cause of. If we are 
real disciples of Christ, the world will hate us for his sake. John vii- 7. 

* This is the Christian's plea and his glory : While he knows, the ten- 
der mercies of the wicked are cruel, Prov. xii. 10 ; yet he also knows that 
the merciful kindness of the Lord is great, and the truth of the Lord en- 
dureth for ever. Psalm civii. 2. 



178 LORD HATE-GOOD S CHARGE TO THE JURY. 

Then the judge called to the jury (who all this while 
stood by to hear and observe,) Gentlemen of the jury, 
you see this man, about whom so great an uproar hath 
been made in this town : you have also heard, what those 
worthy gentlemen have witnessed against him ; also you 
have heard his reply and confession ; it lieth now in your 
breasts to hang him, or save his life ; but yet I think meet 
to instruct you in our law. 

There was an act made in the days of Pharoah the 
great, servant to our prince, that, lest those of a contrary 
religion should multiply and grow too strong for him, 
their males should be thrown into the river. (a) — There 
was an act also made in the days of Nebuchadnezzar the 
great, another of his servants, that whoever would not fall 
down and worship his golden image, should be thrown in- 
to the fiery furnance.(fe) — There was also an act made in 
the days of Darius, that whoso for some time called upon 
any God but him should be cast into the lions' den.(c) 
Now the substance of these laws this rebel has broken' 
not only in thought (which is not to be borne,) but also in 
word and deed ; which must therefore needs be intolera- 
ble. 

For that of Pharoah ; — his law was made upon suspi- 
cion, to prevent mischief, no crime yet being apparent ; 
but here is a crime apparent, For the second and third ; 
— you see he disputeth against our religion ; and for the 
treason he hath confessed he deserveth to die the death. 

Then went the jury out, whose names were Mr. Blind- 
man, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live- 
loose, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. 
Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Implacable . 
who every one gave in his private verdict against him 

(a) Exod. i. (b) Dan. iii. (c) Dan. vi. 



faithful's condemnation and martyrdom. 179 

among themselves, and afterwards unanimously concluded 
to bring him in guilty before the judge. And first among 
themselves, — Mr. Blindman, the foreman, said, I see 
clearly, that this man is an heretic. Then said Mr. No- 
good, away with such a fellow from the earth. Ay, said 
Mr. Malice, for I hate the very looks of him. Then said 
Mr. Love-lust, I could never endure him. Nor I, said 
Mr. Live-loose, for he would always be condemning my 
way. Hang him, hang him, said Mr. Heady. A sorry 
scrub, said Mr. High-mind. My heart riseth against 
him, said Mr. Enmity. He is a rogue, said Mr. Liar. 
Hanging is too good for him, said Mr. Cruelty. Let us 
despatch him out of the way, said Mr. Hate-light. Then 
said Mr. Implacable, might I have all the world given me, 
I could not be reconciled to him : therefore let us forth- 
with bring him in guilty of death. * And so they did ; 
therefore he was presently condemned to be had from 
the place where he was, to the place from whence he 
came, and there to be put to the most cruel death that 
could be invented. 

They therefore brought him out, to do with him ac- 
cording to their law ; and first they scourged him, then 
they buffeted him, then they lanced his flesh with knives ; 
after that they stoned him with stones, Ihen pricked him 
with their swords ; and last of ail they buroed him to 
ashes at the stake. Thus came Faithful to his end. 

Now I saw that there stood behind the multitude a 
chariot and a couple of horses waiting for Faithful, who, 
so soon as his adversaries had despatched him, was taken 
up into it, and straightway was carried up through the 

* A blessed verdict! well worthy of every pilgrim to obtain. Reader, 
do you profess to be one ? See then that ytu study to act so as to gain 
such a verdict from such a jury! and then be sure that Christ will pro- 
nounce, " Well done, tlfou good and faithful servant, enter thou into the 
joy of thy Lord." Matt xxv. 21. 



180 christian's song. 

clouds, with sound of trumpet, the nearest way to the 
Celestial gate. But as for Christian, he had some respite, 
and was remanded back to prison; so he (here remained 
for a space : but He that overrules all things, having the 
power of their rage in his own hand, so brought it about 
that Christian for that time escaped them, and went his 
way. 

And as he went he sung : saying, 

" Well, Faithful, thou hast faithfully profest 
Unto thy Lord, of whom thou shalt be blest : 
When faithless ones, with all their vain delights, 
Are crying out under their hellish plights : 
Sing Faithful, sing, and let thy name survive ; 
For though they kilPd thee, thou art yet alive." 



CHRISTIAN AND HOPEFUL MEET BY-ENDS. 1 ft I 



CHAPTER XIV. 

CHRISTIAN MEETS WITH ANOTHER EXCELLENT COMPAN- 
ION IN HOPEFUL— DIALOGUES BETWEEN THEM, BY ENDS, 
MONEY-LOVE, AND DEMAS. 

NOW I saw in my dream that Christian went not forth 
alone ; for there was one whose name was Hopeful, (be- 
ing so made by the beholding of Christian and Faithful, 
in their words and behaviour in their sufferings at the 
fair,) who joined himself unto him : and, entering into a 
brotherly covenant, told him that he would be his com- 
panion. Thus one died to bear testimony to the truth, 
and another rises out of his ashes to be a companion with 
Christian in his pilgrimage.^ This Hopeful also told 
Christian, that there were many more of the men in the 
fair, that would take their time and follow after. 

So I saw that quickly after they were got out of the 
fair, they overtook one that was going before them, whose 
name was By-ends : so they said to him, What country- 
man, Sir? and how far go you this way ? He told them 
that he came from the town of Fair-speech, and he was 
going to the Celestial City, but told them not bis name. 

From Fair-speech ! said Christian : is there any good 
that lives there 1{a) 

Yes, said By-ends, I hope. 

Pray, Sir, what may I call you? said Christian. 

Bye. I am a stranger to you, and you to me : if you 



* I have ot'ten recorded it with thankfulness, (observes the Rev. Mr. 
Mason ) that though in the dreary day ot my pikr-image, the Lord hath 
taken away a dear and faithful Christian friend, y^t he has always raised 
up another. \ very great blessing this, for which Christians can never b& 
thankful enough. 

(a) Prov. xxvi. 23. 



182 CHRISTIAN INQUIRES INTO HIS PRINCIPLES. 

be going this way, I shall be glad of your company : if 
not, I must be content. 

This town of Fair-speech, said Christian, I have heard 
of, and as I remember, they say it is a wealthy place. 

By-e. Yes, I will assure you that it is; and I have ve- 
ry many rich kindred there. 

Chr. Pray who are your kindred there, if a man may 
be so bold ? 

By-e. Almost the whole town ; and, in particular, my 
Lord Turn-about, my Lord Time-server, my Lord Fair- 
speech, from whose ancestors that town first took its name ; 
also Mr. Smooth-man, Mr. Facing-both ways, Mr. Any- 
thing ; and the parson of our parish, Mr. Two-tongues, 
was my mother's own brother by father's side : and, to 
tell you the truth, I am become a gentleman of good qual- 
ity, yet my great-grandfather was but a waterman, look- 
ing one way and rowing another, and I got most of my 
estate by the same occupation. 

Chr. Are you a married man? 

Bye. Yes, and my wife is a very virtuous woman, the 
daughter of a virtuous woman ; she was my Lady Feign- 
ing's daughter, therefore she came of a very honourable 
family, and is arrived to such a pitch of breeding, that 
she knows how to carry it to all, even to prince and pea- 
sant. It is true we somewhat differ in religion from those 
of the stricter sort, yet but in two small points : First, 
we never strive against wind and tide : — Secondly, we 
are always most zealous when religion goes in his silver 
slippers ; we love much to walk with him in the street, if 
the sun shines, and the people applaud him.^ 

* I9 not this too much the case with professors of this day ? The Spirit 
of truth says, ". All who live godly in Christ Jesus, shall suffer persecution.' 1 
2 Tim. iii. 2. But how many act as if they had found the art of making 
the Spirit of truth a liar ? for they can so trim and shape their conduct, as 
they vainly think, to follow Christ, and yet to keep in with the world which 
19 at enmity against him. A most fatal, soul-deceiving error ' 



THEV DISAGREE ABOUT RELIGION. 183 

Then Christian stepped a little aside to his fellow 
Hopeful, saying, It runs in my mind, that this is one By- 
ends, of Fair-speech ; and if it be he, we have as very a 
knave in our company as dwelleth in all these parts. — 
Then said Hopeful, Ask him ; methinks he should not 
be ashamed of his name. So Christian came up with 
him again, and said, Sir, you talk as if you knew some- 
thing more than all the world doth ; and, if I take not my 
mark amiss, I deem I have half a guess of you : is not. 
your name Mr. By-ends, of Fair-speech ? 

By-e. This is not my name ; but indeed it is a nick- 
name that is given me, by some that cannot abide rne, and 
I must be content to bear it as a reproach, as other good 
men have borne their's before me. 

Chr. But did you never give an occasion to men to 
call you by this name ? 

By-e. Never, never ! the worst that ever Jv,did to give 
them an occasion to give me this name was, that I had 
always the luck to jump in my judgment with the present 
way of the times, whatever it was ; and my chance was 
to get thereby. But if things are thus cast upon me, let 
me count them a blessing; but let not the malicious load 
me therefore with reproach.* 

Chr. I thought indeed that you were the man that I 
heard of; and, to tell you what I think, I fear this name 
belongs to you more properly than you are willing we 
should think it doth. 

By-e. Well, if you will thus imagine, I cannot help it : 
you will find me a fair company-keeper, if you will still 
admit me your associate. 

Chr. If you will go with us, you must go against wind 



* How artful, how delusive, are the reasonings of such men. O beware 
of this spirit. In opposition to this, watch and pray earnestly; that ye may 
not be double-minded, but sincere until the day of Christ, 

z 



184 CHRISTIAN AND HOPEFUL WITHDRAW FROM HIM. 

and tide ; the which, I perceive, is against your opinion ; 
you must also own Religion in his rags, as well as when 
in his silver slippers ; and stand by him too when bound 
in irons, as well as when he walketh the streets with ap- 
plause. 

By-e. You must not impose, nor lord it over my faith ; 
leave me to my liberty, and let me go with you. 

Chr. Not a step farther, unless you will do in what I 
propound as we. 

Then said By-ends, I shall never desert my old prin- 
ciples, since they are harmless and profitable. If I may 
not go with you, I must do as I did before you overtook 
me ; even go by myself, until some overtake me that will 
be glad of my company.^ 

Then I saw in my dream, that Christian and Hopeful 
forsook him, and kept their distance before him ; but one 
of them looking back, saw three men following Mr. By- 
ends, and, behold, as they came up with him, he made 
them a very low congee ; and they also gave him a com- 
pliment. The men's names were, Mr. Hold-the world, 
Mr. Money-love, and Mr. Save-all ; men that Mr. By- 
ends had formerly been acquainted with ; for in their mi- 
nority they were schoolfellows, and were taught by one 
Mr. Gripeman, a schoolmaster in Love-gain, which is a 
market-town in the county of Coveting, in the north. 
This schoolmaster taught them the art of getting, either 
by violence, cozenage, flattery, lying, or by putting on 
a guise of religion ; and these four gentlemen had attained 
much of the art of their master, so that they could each 
of them have kept such a school themselves. 



. * Mind how warily these pilgrims acted towards this deceitful profes- 
sor. They did not too rashly take up an ill opinion against him ; but 
when they had full proof of what he was, they did not hesitate one mo- 
ment, but dealt faithfully with him, and conscientiously withdrew from 
him. Love should always move slowly in receiving a report, but ever 
deal faithfully when it is plain the men are not what they profess to be, 



DISCOURSE WITH BY-ENDS ABOUT THE PILGRIMS. 185 

Well, when they had, as I said, thus saluted each 
other, Mr. Money-love said to Mr. By-ends, Who are 
they upon the road before us 1 for Christian and Hopeful 
were yet within view. 

By-e. They area couple of far countrymen, that after 
their mode are going on pilgrimage. 

Money. Alas ! why did they not stay, that we might 
have had their good company ? for they, and we, and 
you, Sir, I hope, are going on pilgrimage. 

By-e. We are so indeed : but the men before us are 
so rigid, and love so much their own notions, and do also 
so lightly esteem the opinion of others, that let a man be 
never so godly, yet if he jumps not with them in all 
things, they thrust him quite out of their company. 

Save. That's bad: but we read of some that are 
righteous over-much, and such men's rigidness prevails 
with them to judge and condemn all but themselves ; but 
I pray, what and how many were the things wherein you 
differed ? 

By-e. Why they, after their headstrong manner, con- 
clude, that it is their duty to rush on their journey all 
weathers; and I am for waiting for wind and (ide. They 
are for hazarding all for God at a clap, and I am for ta- 
king all advantages to secure my life and estate. They 
are for holding their notions, though all other men be 
against them ; but I am for religion in what, and so far, 
as the times and my safety will bear if. They are for re- 
ligion when in rags and contempt ; but I am for him when 
he walks in his golden slippers, in the sunshine, and with 
applause.* 



* Notwithstanding By-ends could be reserved and upon his guard with 
faithful pilgrims, yet he can speak out boldly to those ot his own spirit and 
character. O the treachery of the desperate wicked heart ! Who can 
know it ? Noone : but the heart-searching God. 



186 BY ENDS PROPOSES A QUESTION. 

Hold. Ay, and hold you there still, good Mr. By- 
ends : for my part, I can count him but a fool, that hav- 
ing the liberty to keep what he has, shall be so unwise 
as to lose it. Let us be wise as serpents ; it is best to 
make hay while the sun shines; you see how the bee 
lieth still in winter, and bestirs her only when she can 
have profit with pleasure. God sends sometimes rain 
and sometimes sun shine : if they be such fools to go 
through the first, yet let us be content to take fair weath- 
er along with us. For my part, 1 like that religion best, 
that will stand with the security of God's good blessings 
unto us : for who can imagine, that is ruled by his reason, 
si ice God has bestowed upon us the good things of this 
life, but that he would have us keep them for his sake I 
Abraham and Solomon grew rich in religion. And Job 
says that a good man "shall lay up gold as dust." But 
he must not be such as the men before us, if they be as 
you have described them. 

Save. I think that we are all agreed in this matter, 
and therefore there needs no more words about it. 

Money. No, there needs no more words about this 
matter indeed ; for he that believes neither scripture nor 
reason, (and you see we have both on our side,) neither 
knows his own liberty, nor seeks his own safety. 

By-e. My brethren, we are, as you see, going all on 
pilgrimage, and for our better diversion from things that 
are bad, give me leave to propound unto you this ques- 
tion: 

Suppose a man, a minister or a tradesman, &c. should 
have an advantage lie before him to get the good blessings 
of this iife, yet so as that he can by no means come by 
them, except in appearance at least, he becomes extra- 
ordinary zealous in some points of religion that he med- 



money-love's answer. 1CT 

died not with before, — may he not use this means to attain 
his end, and yet be aright honest man? 

Money. I see the bottom of your question; and, with 
these gentlemen's good leave, I will endeavour to shape 
you an answer. And first, to speak to your question, as 
it concerns a minister himself. Suppose a minister, a 
worthy man, possessed but of a very small benefice, and 
has in his eye a greater, more fat and plump by far : he 
has also now an opportunity of getting it, yet so as by 
being more studious, by preaching more frequently and 
zealously, and because the temper of the people requires 
it, by altering of some of his principles: for my part, I 
see no reason but a man may do this, provided he has a 
call, ay, and more a great deal besides, and yet be an 
honest man. For why; 

1. His desire of a greater benefice is lawful ; this can- 
not be contradicted, since it is set before him by Provi- 
dence ; so then he may get it if he can, making no ques- 
tion for conscience' sake. 

2. Besides his desire after that benefice makes him 
more studious, a more zealous preacher, &c. and so 
makes him a better man, yea, makes him better improve 
his parts, which is according to the mind of God. 

3. Now, as for the complying with the temper of his 
people by deserting, to serve them, some of his princi- 
ples, this argueth that he is of a self-denying temper, of 
a sweet and winning deportment ; and so more tit for the 
ministerial function. 

4. I conclude, then, that a minister that changes a small 
for a great should not, for so doing, be judged as covetous ; 
but rather, since he is improved in his parts ami industry 
thereby, be counted as one that pursues his call, and ihe 
opportunity put into his hand to do good. 

And now to the second part of the question, which con- 



183 THEY PROPOSE THE QUESTION TO THE PILGRIMS- 

cerns the tradesman you mentioned ; suppose such an 
one to have but a poor employ in the world ; but by be- 
coming religious he may mend his market, perhaps get a 
rich wife, or more and far better customers to his shop. 
For my part, I see no reason but this may be lawfully 
done. For why ? 

1. To become religious is a virtue, by what means so- 
ever a man becomes so. 

2. Nor is it unlawful to get a rich wife, or more custom 
to my shop. 

3. Besides, the man that gets these by becoming re- 
ligious, gets that which is good, of them that are good, by 
becoming good himself; so then here is a good wife, and 
good customers, and good gain, and all these by becoming 
religious, which is good : therefore, to become religious 
to get all these is a good and profitable design.* 

This answer, thus made by this Mr. Money-love to 
Mr. By-end's question, was highly applauded by them 
all ; wherefore they concluded upon the whole that it was 
most wholesome and advantageous. And because, as 
they thought, no man was able to contradict it, and be- 
cause Christian and Hopeful were yet within call, they 
jointly agreed to assault them with this question as soon as 
they overtook them : and the rather, because they had 
opposed Mr. By-ends before. So they called after them, 
and they stopped, and stood still till they came up to 
them : but they concluded, as they went, that not Mr. 



* Here is worldly wisdom, infernal logic, and the sophistry of Satan 
We hear this language daily from money-loving professors, who are des- 
titute of the power of faith, and the reasoning of godliness. But in oppo- 
sition to all this, the Holy Ghost testifies, " the love of money is the root 
of all evil. 1 Tim. vi. 10. and a covetous man is an idolater. Col. iii. 5 
tiearthis and tremble, ye avaricious professors. Remember, ye follow- 
ers of the Lamb, ye are called to let your conversation be without cove- 
tousness. Heb. xiii. 5. Your Lord testifies, ye cannot serve God and 
mammon. Lukexvi. 13. 



CHRISTIAN ANSWERS IT SCRIPTUR ALLY. I8t> 

By-ends, but old Mr. Hold-the-world, should propound 
the question to them ; because, as they supposed, their 
answer to him would be without the remainder of that 
heat that was kindled between Mr. By-ends and them at 
their parting a little before. 

So they came up to each other, and after a short salu- 
tation, Mr. Hold-the-world propounded the question to 
Christian and his fellow, and bid them to answer it if they 
could. 

Then said Christian, Even a babe in religion may an- 
swer ten thousand such questions. For if it be unlawful 
to follow Christ for loaves, as it is, John, vi. how much 
more is it abominable to make of him and religion a stalk- 
ing horse, to get and enjoy the world ? Nor do we find 
any other than heathens, hypocrites, devils, and witches, 
that are of this opinion. 

Heathens : for when Hamor and Shechem had a mind 
to the daughter and cattle of Jacob, and saw that there were 
no ways for them to come at them, but by becoming cir- 
cumcised ; they say to their companions, " If every male 
of us be circumcised, as they are circumcised, shall not 
their cattle, and their substance, and every beast of theirs, 
be ours ?" Their daughters and their cattle were that 
which they sought to obtain, and their religion the stalking 
horse they made use of to come at them. Read the 
whole story, Genesis xxiv. 22 — 24. 

The hypocritical Pharisees were also of this religion ; 
long prayers were their pretence : but to get widows* 
houses was their intent, and greater damnation was from 
God their judgment. (a) 

Judas the devil was also of this religion : he was reli- 
gious for the bag, that he might be possessed of what was 

(a) Luke xx. 4G, 47. 



190 CHRISTIAN ANSWERS IT SCRIPTURALLY. 

therein ; but he was lost, a cast a-way, and the very son 
of perdition. 

Sknon the witch was of this religion too ; for he would 
have had the Holy Ghost, that he might have got money 
therewith ; and his sentence from Peter's mouth was ac- 
cordingly.^) 

Neither will it go out of my mind, but that that man, 
that takes up religion for the world, will throw away reli- 
gion for the world; for so surely as Judas designed the 
world in becoming religious, so surely did he also sell re- 
ligion and his Master for the same. — To answer the ques- 
tion therefore affirmatively, as I perceive you have done, 
and to accept of, as authentic, such answer, is both heath- 
enish, hypocritical, and devilish ; and your reward will be 
according to your works. — Then they stood staring one 
upon another, but had not wherewith to answer Christian. 
Hopeful also approved of the soundness of Christian's an- 
swer ; so there was a great silence among them. Mr. By- 
ends and his company also staggered and kept behind, 
that Christian and Hopeful might outgo them. Then said 
Christian to his fellow, If these men cannot stand before 
the sentence of men, what will they do with the sentence 
of God ? And, if they are mute when dealt with by ves- 
sels of clay, what will they do when they shall be re- 
buked by the flames of a devouring fire ?* 

Then Christian and Hopeful outwent them again, and 
went till they came to a delicate plain, called Ease ; 



* Here see the blessedness of being mighty in the scripture, and the 
need of that exhortation, " Let the word of Christ dwell in you richly.' 
Col. Hi. 16. For the word of God is quick and powerful, and shai per than 
a two-edged sword, it pierces through all the subtle devices of Satan, and 
the cunning craftiness of carnal professors, and divideth asunder the car- 
nal reasonings of the flesh, and the spiritual wisdom which come'.h from 
above. 

(a) Acts viii. 18—23. 



THE HILL LUCRE; A SILVER MINE; AND DEMAS. 191 

where they went with much content : but that plain was 
but narrow, so they were quickly got over it. Now at 
the further side of that plain was a little hill, called Lucre, 
and in that hill a silver mine, which some of them (hat 
had formerly gone that way, because of the rarity of it, 
had turned aside to see ; but going too near the brim of 
the pit, the ground, being deceitful under them, broke, 
and they were slain : some also had been maimed there, 
and could not, to their dying day, be their own men 
again. 

Then I saw in my dream, that a little off the road, 
over against the silver mine, stood Demas, (gentleman- 
like) to call passengers to come and see ; who said to 
Christian and his fellow, Ho ! turn aside hither, and I 
will show you a thing. 

Chr. What thing so deserving as to turn us out of the 
way to see it ? 

Demas. Here is a silver mine, and some digging in it 
for treasure; if you will come, witJi a little pains you may 
richly provide for yourselves. 

Then said Hopeful, Let us go. 

Not I, said Christian ; I have heard of this place be- 
fore now, and how many have been slain there ; and be- 
sides, that treasure is a snare to (hose that seek it ; for it 
hindereth them in their pilgrimage.^ 

Then Christian called to Demas, saying, Is not the 
place dangerous ? hath it not hindered many in their pil- 
grimage? 

Demas. Not very dangerous, except to those that are 
careless. — But withal he blushed as he spake. 



* See the value of a faithful friend. But how few act so faithfully? 
How few professors will bear it? What! hold a man hack from getting 
money ? O how few are aware that covetousness is idolatry ? and attend 
to our Lords double caution, " Take heed, and beware of covetousness. ' : 
Luke xii. 13. 

A a 



192 DEMAS TRIES TO ENSNARE THE PILGRIMS. 

Then said Christian to Hopeful, Let us not stir a step, 
but still keep on our way. 

Hope. I will warrant you, when By-ends comes up, 
if he hath the same invitation as we, he will turn in thith- 
er to see. 

Chr. No doubt thereof, for his principles lead him 
that way, and a hundred to one but he dies there. 

Then Demas called again, saying, but will you not 
come over and see? 

Then Christian roundly answered, saying, Demas, 
thou art an enemy to the right ways of the Lord of this 
way, and hast been already condemned, for thine own 
turning aside, by one of his Majesty's judges ;(«) and 
why seekest thou to bring us into the like condemnation? 
Besides, if we at all turn aside, our Lord the King will 
certainly hear thereof, and will there, put us to shame, 
where we should stand with boldness before him. 

Demas cried again, that he also was one of their fra- 
ternity; and that if they would tarry a little, he also him- 
self would walk with them. 

Then said Christian, What is thy name? Is it not the 
same by the which I have called thee ? 

Demas. Yes, my name is Demas; I am the son of 
Abraham. 

Chr. I know you ; Gehazi was your great grandfather, 
and Judas your father, and you have trod in their steps; 
it is but a devilish prank that thou usest: thy father was 
hanged for a traitor, and thou deservest no better re- 
ward, (b) Assure thyself, that when we come to the 



(a) 2 Tim. iv. 10. 
(b) 2 Kings v. 20—27. Matt. xxvi. 14, 15. xxvii.3— j 



the monument; or lot's wife. 193 

King, we will tell him of this thy behaviour. Thus they 
went their way. 

By this time By-ends and his companions were come 
again within sight, and they at the first beck went over 
to Demas. Now, whether they fell into the pit by look- 
ing over the brink thereof, or whether they went down to 
dig, or whether they were smothered in the bottom, by 
the damps that commonly arise, of these things I am not 
certain ; but this I observed, that they never were seen 
again in the way.* — Then sang Christian: 

il By-ends and silver Demas did agree ; 
One calls, the other runs, that he may be 
A sharer in his lucre; so these do 
Take up in this world, and no further go." 

Now I saw that, just on the other side of this plain, the 
pilgrims came to a place where stood an old monument, 
hard by the highway side, at the sight of which they were 
both concerned, because of the strangeness of the form 
thereof, for it seemed to them as if it had been a woman 
transformed into the shape of a pillar. Here therefore 
they stood looking, and looking upon it ; but could not 
for a time tell what they should make thereof: at last 
Hopeful spied written upon the head thereof, a writing- in 
an unusual hand; but he, being no scholar, called to 



* Here you see the end of double-minded men, who vainly attempt to 
mite the love of money with the love of Christ. They go on with their 
art for a season, but the end makes it manifest what they were. Take 
David's advice, " Fret not thyself because of evil doers." Psalm xxxvii. 
1. "Be not thou afraid when one is made rich, and the glory of his 
house is increased." Psal. xlix. 16. But go thou into the sanctuary of 
ihy God, read bis word, and understand the end of these men. 



194 the pilgrim's discourse about her. 

Christian (for he wa3 learned) lo see if he could pick out 
the meaning ; so he came and after a little laying of the 
letters together, he found the same to be this, " Remem- 
ber Lot's wife." So he read it to his fellow ; after which 
they both concluded, that this was the pillar of salt into 
which Lot's wife was turned, for looking back with a cove- 
tous heart, when she was going from Sodom for safety. (a) 
Which sudden and amazing sight gave them occasion of 
this discourse. 

Chr. Ah, my brother, this is a seasonable sight : it 
came opportunely to us after the invitation which Demas 
gave us to come over to view the hill Lucre; and had we 
gone over, as he desired us, and as thou wast inclined to 
do, my brother, we had, for aught I know, been made 
like this woman, a spectacle for those that shall come af- 
ter to behold. 

Hope. I am sorry that I was so foolish, and am made 
to wonder that I am not now as Lot's wife ; for wherein 
was the difference betwixt her sin and mine ? she only 
looked back, and I had a desire to go see: let grace be 
adored, and let me be ashamed that ever such a thing 
should be in mine heart. * 

Chr. Let us take notice of what we see here for our 
help for time to come: This woman escaped one judg- 
ment; for she fell not by the destruction of Sodom, yet 
she was destroyed by another, as we see, she is turned 
into a pillar of salt. 



* Such is the effect of the grace of God in the heart of a pilgrim ; while 
on the one hand be sees many propensities of his evil nature to every sin 
which has been committed by others, and is grieved, he also confesses, 
that by no power of his own he is preserved, but ever gives all the glory 
to the -iod of all grace, by whose power alone he is kept from falling.— 
'•' Thoustandest by faith, be not high-minded but fear." Rom. xi. 20 

(a) Gen. xix.26 



FURTHER DISCOURSE ABOUT LOT'S WIFE. 1 95 

Hope. True, and she may be to us both caution and 
example ; caution, that we should shun her sin ; or a sign 
of what judgment will overtake such as shall not be pre- 
vented by such caution : so Korah, Dathan, and Abiram, 
with the two hundred and fifty men that perished in their 
sin, did also become a sign or example to beware. (a) 
But above all, I muse at one thing, to wit, how Demas 
and his fellows can stand so confidently yonder to look 
for that treasure, which this woman, but for looking be- 
hind her after, (for we read not that she stept one foot 
out of the way,) was turned into a pillar of salt ; espe- 
cially since the judgment which overtook her, did make 
her an example within sight of where they are : for 
they cannot but choose to see her, did they but lift up 
their eyes. 

Chr. It is a thing to be wondered at, and it argueth 
that their hearts are grown desperate in that case; and 1 
cannot tell whom to compare them to so fitly, as to them 
that pick pockets in the presence of the judge, or that 
will cut purses under the gallows. It is said of the men 
of Sodom, that " they were sinners exceedingly," be- 
cause they were sinners "before the Lord," that is, in 
his eye-sight, and notwithstanding the kindness that he 
had showed them; for the land of Sodom was now like 
the garden of Eden heretofore. (6) This therefore pro- 
voked him the more to jealousy, and made their plague 
as hot as the fire of the Lord out of heaven could make 
it. And it is most rationally to be concluded, that such, 
even such as these are, who shall sin in the sight, yea, and 
that too in despite, of such examples as are set continu- 



(a) Numb, xxvi, 9. 10. (b) Gen. xiii. 10—13 



1 




196 FURTHER DISCOURSE ABOUT LOT's WIPE. 

ally before them, to caution them to the contrary, must 
be partakers of the severest judgment. 

Hope. Doubtless thou hast said the truth ; but what 
a mercy is it, that neither thou, but especially I, am not 
made myself this example ! This ministereth occasion te 
us to thank God, to fear before him, and always to " re- 
member Lot's wife." 




THE RIVER OF THE WATER OF LIFE. 19T 



CHAPTER XV. 

CHRISTIAN AND HOPEFUL MISTAKE THEIR WAY, AND FALL 
INTO THE HANDS OF GIANT DESPAIR. 

I SAW then, that they went on their way to a plea- 
sant river, which David the king called " the river of 
God ;" but John, " the river of the water of Hfe."#(a) 
Now their way lay just upon the bank of the river : here 
therefore Christian and his companion walked with great 
delight : they drank also of the water of the river, which 
was pleasant, and enlivening to their weary spirits. Be- 
sides, on the banks of this river, on either side, were 
green trees, for all manner of fruit ; and the leaves they 
ate to prevent surfeits, and other diseases that are inci- 
dent to those that heat their blood by travels. On either 
side of the river was also a meadow, curiously beautified 
with lilies ; and it was green all the year long. In this 
meadow they lay down and slept : for here they might 



* By this river, which is called " a pure river of wafer of life, clear as 
crystal, proceeding out of the throne of God and the Lamb." Rev. xxii. I 
we may understand, the clear and comfortable views with which they 
were favoured of God's love and grace. This river of God, this water of 
life, was clear as crystal : They could see in it God's glory shining in the 
face of Jesus Christ, and view their own faces in it to their inexpressible 
joy. This is the river, "the streams whereof make glad the city of God.' 
Psal. xlvi. 4. The streams which flow from this river of love, are justifi. 
cation by faith in Christ, sanctification, and all joy and peace in believ- 
ing, from the Spirit of Christ. All Ihis these pilgrims now enjoyed, and 
all this every fellow citizen of the saints are called lo enjoy, in their pil- 
grimage to Zion. This river of life proceedeth out of the throne of God 
and the Lamb. For God hath chosen those (who have fled for refuge) in 
Christ, and blessed us with all spiritual blessings in him ; and they are 
all freely communicated to us out of Christ's fulness. O how happy, 
peaceful, and joyful are pilgrims, when the Spirit takes of the things of 
Christ, shows them to us, and blesses us with a constant sense of, and in- 
terest in the love of God, and salvation of Jesus ! 

(n) Ps. Ixv. 9. Ezek. xlvii. 1. Rev. xxii. 1. 



198 HOPEFUL WARNS AND ENCOURAGES HIM. 

lie down safely. (a) When they awoke, they gathered 
again of the fruits of the trees, and drank again of the wa- 
ter of the river, and then lay down again to sleep. Thus 
they did several days and nights. Then they sang : 

" Behold ye how those crystal streams do glide, 
To comfort pilgrims by the highway side. 
The meadows green, besides the fragrant smell, 
Yield dainties for them : And he that can tell 
What pleasant fruit, yea, leaves these trees do yield. 
Will soon sell all, that he may buy this field." 

So when they were disposed to go on (for they were 
not as yet at their journey's end,) they ate, and drank, 
and departed. 

Now I beheld in my dream that they had not journey- 
ed far but the river and the way for a time parted ; at 
which they were not a little sorry, yet they durst not go 
out of the way. Now the way from the river was rough, 
and their feet tender by reason of their travels : so the 
souls of the pilgrims were much discouraged because of 
the way. (6) Wherefore still as they went on, they wish- 
ed for a better way.^ Now a little before them, there 
was on the left hand of the road a meadow, and a stile to 
go over into it ; and that meadow is called By-path-mea- 
dow. f Then said Christian to his fellow, If this meadow 



* Pilgrims have their discouragements as well as their joys : yet they 
should take their way as they find it, sometimes rough, at others smooth ; 
they may at times be sorry to part with their comforts, and wish the way 
was smoother : so they did here Lo, their wishes were answered ; but 
mark the consequences. Lord lead me in the way everlasting ! 

t Beware of this by-path-meadow, it is on the left hand. Oh how many 
are walking securely, confidently, and comfortably in it, while every step 
they take endangers their destruction. The transition into it is easy, for 
it lies close to the right way, only you must get over a stile; that is, you 
must quit Christ's protection, trust in your own wisdom, and then you are 
in by-path-meadow directly. 

(a) Ps. xxiii. Isa. xiv. 30. (b) INumb. xxi. 4. 



vain-confidence's fall. 199 

iieth along by our way-side let us go over into it. Then 
he went to the stile to see, and, behold, a path lay along 
by the way on the other side of the fence. 'Tis according 
to my wish, said Christian ; here is the easiest going ; 
come, good Hopeful, and let us go over.* 

Hope. But how if this path should lead us out of the 
way ? 

That's not likely, said the other. Look, doth it not go 
along by the way-side 1 — So Hopeful, being persuaded 
by his fellow, went after him over the stile. When they 
were gone over, and were got into the path, they found it 
very easy for their feet ; and, withal, they looking before 
them, spied a man walking as they did, and his name was 
Vain-confidence : so they called after him, and asked him 
whither that way led ? He said, to the Celestial gate. — 
Look, said Christian, did not I tell you so ? by this you 
may see we are right : so they followed, and he went be- 
fore them. But, behold, the night came on, and it grew 
very dark; so that they that went behind lost the sight 
of him that went before. 

He therefore that went before, (Vain-confidence by 
name,) not seeing the way before him, fell into a deep 
pit,(a) which was on purpose there made by the prince of 
those grounds, to catch vain-glorious fools withal, and was 
dashed in pieces with his fall.f 



* Ah ! how easy are our eyes deceived, our hearts mistaken, and our 
feet perverted from the right way ! Shepherd of Israel, thou k no west to 
err is human ; keep us from erring, guide us continually, and when we 
do stray, Lord reclaim us. 

t " There is a way that seems right unto a man, but the end thereof are 
the ways of death." Prov. xiv. 12. Vain confidence is this very way. O 
how easy do professors get into it ; yea, pilgrims are prone also to take up 
with it, owing to that legality, pride and self-righteousness, which work in 
their fallen nature, till cleansed by the blood of Jesus. See (he end of \\ 
and tremble. For it leads to darkness and ends in death. Lord humble 
our proud hearR and empty us of self-righteousness, pride and vain-eon 
♦idpnee 

(a) Isa. ix. lfi 

B b 



200 CHRISTIAN REPENTS OF HAVING MISLED HOPEFUL, 

Now Christian and his fellow heard him fall : so they 
called to know the matter ; but there was none to answer, 
only they heard a groaning. Then said Hopeful, Where 
are we now? Then was his fellow silent, as mistrusting 
that he had led him out of the way. And now it began 
to rain, and thunder, and lighten, in a most dreadful man- 
ner; and the waters rose amain. * 

Then Hopeful groaned in himself, saying, " Oh that I 
had kept on my way !" 

Chr. Who could have thought that this path should 
have led us out of the way? 

Hope. I was afraid on't at the very first, and there- 
fore gave you that gentle caution. I would have spoke 
plainer, but you are older than I. 

Chr. Good brother, be not offended; I am sorry I 
have brought thee out of (he way, and that I have put 
thee into such imminent danger : pray, my brother, for- 
give me ; I did not do it of an evil intent.f 

Hope. Be comforted, my brother, for I forgive thee ; 
and believe too, that this shall be for good. 

Chr. I am glad I have with me a merciful brother : 
but we must not stand thus ; let us try to go back again. 

Hope. But, good brother, let me go before. 

Chr. No, if you please, let me go first, that if there 
be any danger I may be first therein ; because by my 
means we are both gone out of the way. 

No, said Hopeful, you shall not go first ; for your mind 
being troubled, may lead you out of the way again. 



* Getting into by-path-meadow, and walking in vain confidence, wilJ 
surely bring on terrors, thunderings and lightnings from Mount Sinai. 

t Here see, that as Christians 'are made helpful, so also they are liable 
to prove hurtful to each other. But observe how grace works ! it hum- 
bles, it makes the soul confess and be sorry for its misfortunes ; here is no 
reviling one another but a tender sympathy and feeling concern for each 
other. O the mighty power of that grace and truth which came by Jesus 
Christ ! how does it cement souls in the fellowship of love ! w 



GIANT DESPAIR DOUBTING CASTLE. 201 

Then, for (heir encouragement, they heard the voice of 
one sa> ing, " Let thine heart be towards the highway ; 
even the way that thou wentest turn again. "^(a) But 
by this time the waters were greatly risen, by reason of 
whirl], the way of going back was very dangerous. (Then 
I thought that it is easier going out of the way when we 
are in, than going in when we are out.) Yet they ad- 
ventured to go back ; but it was so dark, and the flood 
was so high, that in their going back they had like to 
have been drowned, nine or ten times. 

Neither could they, with all the skill they had, get 
again to the stile that night. Wherefore at last, lighting 
under a litte shelter, they sat down there, till the day- 
break : but being weary, they fell asleep. Now there 
was, not far from the place where they lay, a castle, cal- 
led Doubling Castle, the owner whereof, was Giant De- 
spair :f and it was in his grounds they were now sleeping. 
Wherefore he getting up in the morning early, and walk- 
ing up and down in his fields, caught Christian and Hope- 
ful asleep in his grounds. Then with a grim and surly 
voice, he bid them awake, and asked them whence they 
were, and what they did in his grounds ? They told him 
they were pilgrims, and that they had lost their way. 
Then said the giant, You have this night trespassed on 
me, by trampling in, and lying on my ground, and there- 
fore you must go along with me. So they were forced 
to go, because he was stronger than they. They also 



* This is Christ : he is the way, the only way, the highway of justifica- 
tion and holiness. 

t Sooner or later Doubting Castle will be the prison, and Giant Despair 
the keeper of all those who turn aside from Christ, to trust in anywise in 
themselves. " God is a jealous God ;" ever jealous of his own glory, and 
of the honour of his beloved Son. 

(a) Jer. xxxi. 21. 



202 THEIR SUFFERINGS IN THE DUNGEON. 

had but little to say ; for they knew themselves in a fault 
The giant, therefore, drove them before him, and put them 
into his castle in a very dark dungeon, nasty and stinking 
to the spirits of these two men. Here then they lay, from 
Wednesday morning till Saturday night, without one bit 
of bread, or drop of drink, or light, or any to ask how they 
did : they were, therefore, here in evil case, and were far 
from friends and acquaintance, (a) Now in this place 
Christian had double sorrow, because it was through his 
unadvised counsel that they were brought into this dis- 
tress.* 

Now Giant Despair had a wife, and her name was Dif- 
fidence : so when he was gone to bed, he told his wife 
what he had done ; to wit, that he had taken a couple of 
prisoners, and cast them into his dungeon, for trespassing 
on his grounds. Then he asked her also, what he had 
best do further to them. So she asked what they were, 
whence they came, and whither they were bound — and 
he told her. Then she counselled him that when he 
arose in the morning, he should beat them without mercy. 
So when he arose, he getteth a grievous crab-tree cudgel, 
and goes down into the dungeon to them, and there first 
falls to rating of them as if they were dogs, although they 
gave him never a word of distaste : then he falls upon 
them, and beat them fearfully, in such sort, that they 
were not able to help themselves, or turn them upon the 
floor. This done, he withdraws, and leaves them there to 
condole their misery, and to mourn under their distress : 



* What ! so highly favoured Christians in Doubting Castle f Is it possi- 
ble, after having travelled so far in the way of salvation, seen so many glo- 
rious things in that way, experienced so much of the grace and love of 
their LoVd, and having so often proved his faithfulness, yet after all Ihisto 
get into Doubting Castle. Surely it is not the will of God, but the effect? 
of unbelief. 

(a) Psal. lxxxviii.8. 



CHRISTIAN TEMPTED TO SELF-MURDER. 203 

so all that day they spent their time in nothing but sighs 
and bitter lamentations. The next night she talked with 
her husband about them further, and understanding that 
they were yet alive, did advise him to counsel them to 
make away with themselves : so when morning was come, 
he goes to them in a surly manner as before, and, per- 
ceiving them to be very sore with the stripes that he had 
given them the day before, he told them that, since they 
were never like to come out of that place, their only 
way would be forthwith to make an end of themselves, 
either with knife, halter, or poison : for why, said he, 
should you choose life, seeing it is attended with so much 
bitterness? But they desired him to let them go. With 
that he looked ugly upon them ; and rushing to them, had 
doubtless made an end of them himself, but that he fell 
into one of his fits, (for he sometimes in sun-shiny wea- 
ther fell into fits,) and lost for a time the use of his hand. 
Wherefore he withdrew, and left them as before to con- 
sider what to do. Then did the prisoners consult be- 
tween themselves, whether it was best to take his counsel 
or no ; and thus they began to discourse :* 

Brother, said Christian, what shall we do T The life 
that we now live is miserable ? for my part, I know not 
whether it is best to live thus, or die out of hand ; " my 
soul chooseth strangling rather than Iife,"(a) and the 
grave is more easy for me than this dungeon ! Shall we 
be rul^ ! by the giant ?f 



* See the working of despair. Where is now their faith in, love to, and 
dependence upon their Lord ? Alas ! all seems as at the last gasp But 
observe, under their prevailing distress and black despondency, even 
when despair had almost made an end of them, they had a lucid interval 
when Giant Despair is seized with a fit, so that God's mercy is great : for 
says Paul, " we are perplexed, but not in despair." 2 Cor iv. 1 

t Poor Christian! what! tempted to destroy thyself! Lord, what is 
man ! But mark the truth of that word, " There hath uo temptation taken 

(a Job vii. ld\ 



2Q4 HOPEFUL WARNS AND ENCOURAGES HIM. 

Hope. Indeed our present condition is dreadful, and 
death would be far more welcome to me, than thus for 
ever to abide : but yet let us consider ; the Lord of the 
country to which we are going, hath said, " Thou shalt 
do no murder;" no, not to another man's person; much 
more then are we forbidden to take (he giant's counsel, 
to kill ourselves. Besides, he that kills another, can but 
commit murder upon his body : but, for one to kill him- 
self, is to kill body and soul at once. And moreover, my 
brother, thou talkest of ease in the grave, but hast thou 
forgotten the hell whither for certain the murderers go ? 
for " no murderer halh eternal life," &c. And let us 
consider again, that all the law is not in the hand of Giant 
Despair : others, so far as I can understand, have been ta- 
ken by him as well as we, and yet have escaped out of his 
hands. Who knows, but that God, who made the world, 
may cause that Giant Despair may die, or that, at some 
time or other he may forget to lock us in ; or that he may 
in a short time, have another of his fits before us, and may 
lose the use of his limbs ? and if ever that should come 
to pass again, for my part, I am resolved to pluck up the 
heart of a man, and to try my utmost to get from under 
his hand.^ I was a fool that I did not try to do u before ; 
but however, my brother, let us be patient, and endure a 
while ; the time may come that may give us a happy re- 
lease : but let us not be our own murderers. With these 
words, Hopeful at present did moderate the mind of his 
brother ; so they continued together in the dark that day 
in their sad and doleful condition. 



you, but such as is common to man :" but God is faithful, who will not 
suffer you to be tempted above that ye are able ; but will, with the temp- 
lation also make a way to escape, that We may be able to bear it. 1. Cor. 
^. 13. 

* Perceive how a fit of despair robs a Christian of his courage, reason^ 
and graces. But one single thought of the love, power, and grace of a 
God in Christ, elevates the Christian's mind with hope. 



HOPEFUL ENCOURAGES HIM. 205 

Well, towards evening the giant goes down into the 
dungeon again, to see if his prisoners had taken his coun- 
sel : but when he came there, he found them alive ; and 
truly, alive was all ; for now, what for want of bread and 
water, and by reason of the wounds they received when 
he beat them, they could do little but breathe. But, I 
say, he found them alive ; at which he fell into a griev- 
ous rage, and told them that, seeing they had disobeyed 
his counsel, it should be worse with them than if they had 
never been born. 

At this they trembled greatly, and I think that Chris- 
tian fell into a swoon ; but, coming a little to himself 
again, they renewed their discourse about the giant's 
counsel, and whether yet they had best take it or no. — 
Now Christian again seemed to be for doing it, but Hope- 
ful made his second reply as followeth : 

My brother, said he, i ememberest thou not how valiant 
thou hast been heretofore ? Apollyon could not crush 
thee, nor could all that thou couldst hear, or see, or feel, 
in the valley of the Shadow of Death ; what hardship, 
terror, and amazement, hast thou already gone through, 
and art thou now nothing but fears ? Thou seest that I 
am in the dungeon with thee, a far weaker man by nature 
than thou art; also the giant has wounded me as well as 
thee, and hath also cut off the bread and water from my 
mouth, and with that I mourn without the light. But let 
us exercise a little more patience : remember how thou 
playedst the man at Vanity fair, and wast neither afraid 
of the chain or cage, nor yet of bloody death ; wherefore, 
let us, at least, to avoid the shame that becomes not a Chris- 
tian to be found in, bear up with patience, as well as we 
can.^ 



■ Here is the blessing of a hopeful companion. Here is excellent coun 
sel. Let vain professors say what they may against experience and look- 



206 THE PILGRIMS HAVE RECOURSE TO PRATER. 

Now night being come again, and the giant and his wife 
being in bed, she asked him concerning the prisoners, and 
if they had taken his counsel : — to which he replied, 
They are sturdy rogues ; they choose rather to bear all 
hardship than to make away with themselves. Then 
said she, Take them into the castle-yard to-morrow, and 
show them the bones and sculls of those thou hast alrea- 
despatched, and make them believe, ere a week comes to 
an end, thou also wilt tear them in pieces, as thou hast 
done their fellows before them. 

So when the morning was come, the giant goes to them 
again, and takes them into the castle-yard, and shows 
them, as his wife had bidden him : These, said he, were 
pilgrims as you are, once ; and they trespassed in my 
grounds, as you have done ; and when I thought fit I tore 
them in pieces, and so within ten days I will do you ; get 
you down into your den again : — and with that he beat 
them all the way thither. They lay therefore all day on 
Saturday in a lamentable case, as before. Now, when 
night was come, and when Mrs. Diffidence and her hus- 
band the giant were got to bed, they began to renew their 
discourse of their prisoners ; and, withal, the old giant 
wondered, that he could neither by his blows nor counsel 
bring them to an end. And with that his wife replied, I 
fear, said she, that they live in hopes that some will come 
to relieve them, or that they have picklocks about them, 



ing back to past experiences : It is most certainly good and right so to do ; 
not to encourage present sloth and presumption, but to excite fresh confi- 
dence of hope in the Lord. We have David's example, and Paul's word 
to encourage us to this ; says David — " The Lord who delivered me out 
of the paw of the lion, and out of the paw of the bear, he will deliver me 
out of the band of the uncircumcised Philistine." 1 Sam xvii. 37. And says 
Paul, We have the sentence of death in ourselves, that we should not trust 
in ourselves, but in God who raiseth the dead. — There mind the alone ob 
ject of faith and hope, and see the reasoning on past experiences of God's 
mercy ; for it is he — " who delivers us from so great a death ; and doth 
dgiiver, in whom we trust that he will yet deliver us." 2 Cor. i. 10. 



THE KEY PROMISE THEIR ESCAPE. 207 

by the means of which they hope to escape. And sayest 
thou so, my dear ? said the giant ; I will therefore search 
them in the morning. 

Well, on Saturday about midnight they began to pray, 
and continued in prayer till almost break of day.* 

Now a little before it was day, good Christian, as one 
half amazed, break out in this passionate speech : What 
a fool, quoth he, am I, thus to lie in a stir. king dungeon, 
when I may as well walk at liberty ? I have a key in my 
bosom called Promise, that will, I am persuaded, open any 
lock in Doubting Castle. Then said Hopeful, that's 
good news, good brother, pluck it out of thy bosom, and 
tvy.f 

Then Christian pulled it out of his bosom, and began 
to ivv at the dungeon door : whose bolt, as he turned the 
key, gave back, and the door flew open with ea<-e, and 
Christian and Hopeful both came out. Then he went to 
the outward door that leads into the castle-yard, and 
with this key opened that door also. After, he went to 
the iron gate, for that must be opened too, but that lock 
went very hard ; yet the key did open it. Then they 
thrust open the gate to make their escape with speed 
but that gate as it opened, made such a cracking, that it 



* What? Pray in custody of Giant Despair, in the midst of Doubting 
Castle, and when their own folly brought them there too ! Yes, mind this, 
ye Pilgrims, ye are exhorted, " I will that men pray every where — with- 
out doubting " 1 Tim ii. 8. We can be in no place, but God can bear, 
nor in any circumstance, but God is able to deliver from. And be assured, 
when the spirit of prayer comes, deliverance is nigh at hand. So it was 
here. 

t Precious promise ! The promises of God in Chris), are the life of faith, 
and Ihe quickeners of prayer. O how oft do we neglect God's great anil 
precious promises in Christ Jesus, while doubts and despair keep us pri- 
soners ! So it was with these pilgrims : they were kept under hard bon- 
dage of soul for four day». Henre ~ee what it is to grieve the Spirit of 
God, and dread it. For he only is the Comforter. And if we cqiise him 
to withdraw his influence, who or what can comfort us? Though precious 
promises are revealed in the word, yet we can get no comfort from them, 
but by the grace of the Spirit. 

C c 



208 DANGER ESCAPED BY MEANS OF THE PILLAR. 

waked Giant Despair, who hastily rising to pursue his 
prisoners, felt his limbs to fail, for his fits took him again,, 
so that he could by no means go after them. Then they 
went on, and came to the king's highway, and so were 
safe, because they were out of his jurisdiction.^ 

Now when they were gone over of the stile, they be* 
gan to contrive with themselves what they should do at 
that stile, to prevent those that should come after from 
falling into the hand of Giant Despair. So they consent- 
ed to erect there a pillar, and to engrave upon the side 
thereof this sentence, "Over this stile is the way to 
Doubting Castle, which is kept by Giant Despair, who 
despiseth the king of the Celestial Country, and seeks to 
destroy the holy pilgrims. " Many therefore that follow- 
ed after, read what was written, and escaped the danger.f 
— This done they sang as follows : 

a Out of the way we went, and then we found 
What 'twas to tread upon forbidden ground; 
And let them that come after have a care ^ 

Lest they, for trespassing, his prisoners are > 

Whose castle's Doubting, and whose name's Despair." ) 



* Mind, though the Spirit works deliverance and brings comfort, yet it 
is by means of the word of Promise ; for as we depart from and dishonour 
God by unbelief, so we come back to and honour him, by believing his 
word of grace to us through his beloved Son. In this way the Spirit brings 
deliverance. 

\ Recording our own observations, and the experience we have had of 
God's dealing with our souls, are made of special and peculiar use to our 
fellow Christians. But let us ever take heed of self-exalting ; ever re- 
membering that all Christian experience is to humble the soul, and exalt 
the Saviour. As here these two pilgrims, by their own folly, got into 
Doubting-Castle ; so it was by faith in the promise that they escaped from 
it. This pillar was a memento to their shame, while it was a monument 
of God's free favour in Christ to them. 

Reader ! have you, through unbelief, been brought into doubts ; and has 
the Lord, in his great mercy, sent deliverance to your soul ? Keep then, 
your faith in continual exercise, while you take up the following lines : 

Son of God, if thy free grace 

Again hath rais'd me up, 
Call'd me still to seek thy face ; 

And given me back my hope : 



DELECTABLE MOUNTAINS. 209 



CHAPTER XVI. 

THE PILGRIMS ENTERTAINED BY THE SHEPHERDS ON THE 
DELECTABLE MOUNTAINS. 

THEY went then till they came lo the Delectable 
Mountains ; which mountains belong to the Lord of that 
hill, of which we have spoken before : so they went up 
the mountains, to behold the gardens and orchards, the 
vine-yards, and fountains of water ; where also they drank 
and washed themselves, and did freely eat of the vine- 
yards. Now there were on the tops of these mountains, 
shepherds feeding their flocks, and they stood by the 
highway side. The pilgrims therefore went to them, and 
leaning upon their staves, (as is common with weary pil- 
grims when they stand to talk with any by the way,) 
they asked, " Whose Delectable Mountains are these ? 

and whose be the sheep that feed upon them ?"* 

. ■ - 

Still thy timely help afford. 
And all thy loving-kindness show ; 
Keep me, keep me, gracious Lord, 
And never let me go. 

By me,0 my Saviour, stand, 

In sore temptation's hour, 
Save me with thine out-stretch*d hand. 

And shew forth all thy power ; 
O be mindful of thy word ; 
Thy all-sufficient grace bestow, 
Keep me, keep me, gracious Lord, 

And never let me go. 

Give me, Lord, a holy fear, 

And fix it in my heart ; 
That I may when doubts appear, 

With timely care depart ; 
Sin be more than hell abhorr'd, 
Till thou destroy the tyrant foe ; 
Keep me, keep me, gracious Lord, 
And never let me go. 
" See the ups and downs, the sunshine and clouds, the prosperity and 
adversity, which Christians go through in their way to the promised Land 



210 THE SHEPHERDS ENTERTAIN THE PILGRIMS. 

Shep. The mountains are Emmanuel's Land, and they 
are within sight of his city ; and the sheep also are his, 
and he laid down his life for them. 

Chr. Is this the way to the Celestial City ? 

Shep. You are just in the way. 

Chr. How far is it thither ? 

Shep. Too far for any, but those that shall get thither 
indeed.^ 

Chr. Is the way safe or dangerous 1 

Shep. Safe for those for whom it is to be safe ; " but 
transgressors shall fall therein. "(a) 

Chr. Is there in this place any relief for pilgrims, that 
are weary and faint in the way ? 

Shep. The Lord of these mountains hath given us a 
charge " not to be forgetful to entertain strangers :" (6) 
therefore the good of the place is before you. 

I also saw in my dream, that when the shepherds per- 
ceived that they were wayfaring men, they also put ques- 
tions to them, (to which they made answer, as in other 
places,) as, Whence came you ? and, How got you into 
the way ? and, by what means have you so persevered 
therein ? for, but few of them that begin to come hither, 
do show their faces on this mountain. But when the 
shepherds heard their answers, being pleased therewith, 



Lately, these tvve pilgrims were bewailing their state in Doubting Castle, 
under Giant Despair ; now they are come to Delectable Mountains, 
where all is clear, perfect and joyful hope. So that God's word is now 
comfortably fulfilled upon them ; seelsa. xlix. 9, 10, 11. "I will make all 
my mountains a way, and my highways shall be exalted," &c. 

* O how many professors grow weary of the way, fall short and fail of 
coming to the end ! Though the way appears too far, too strait, and too 
narrow for many who set out, and never hold out to the end ; yet, all who 
are begotten by the word of grace and born of the Spirit of truth, being 
kept by the mighty power of God, through an exercise of living faith, un- 
to eternal salvation, shall succeed- 1 Pet. 1. 5. 

(a) Hos, xiv. 9- (b) Heb. xiii. 1, 2. 



THEIR NAMES AND DISCOURSE. 21 ] 

(hey looked very lovingly upon them, and said, Welcome 
to the Delectable Mountains. 

The shepherds, I say, whose names were Knowledge. 
Experience, Watchful, and Sincere, took them by the 
hand, and had them to their tents, and made them partake 
of that which was ready at present.* They said, more- 
over, We would that you should stay here awhile to be 
acquainted with us, and yet more to solace yourselves 
with the good of these Delectable Mountains. They 
then told them that they were content to stay : so they 
went to their rest that night, because it was very late. 

Then I saw in my dream, that in the morning the shep- 
herds called up Christian and Hopeful, to walk with them 
upon the mountains : so they went forth with them, and 
walked awhile, having a pleasant prospect on every side. 
Then said the shepherds one to another, Shall we show 
these pilgrims some wonders ? So, when they had con- 
cluded to do it, they had them first to the top of an hill, 
called Error, which was very steep on the furthest side, 
and bid them look down to the bottom. So Christian and 
Hopeful looked down, and saw at the bottom several men 
dashed all to pieces, by a fall that they had from ihe top. 
Then said Christian, What meaneth this ? The shepherds 
answered, Have you not heard of them that were made 
to err, by hearkening to Hymeneus and Philetus,(a) as 
concerning the faith of the resurrection of the body ? 
They answered, Yea. Then said the shepherds, Those 
that you see lie dashed in pieces at the bottom of this 
mountain are they ; and they have continued to this day 



* Precious names ! what is a pilgrim without knowledge ? what is head- 
knowledge without heart-experience ? And watchfulness and sincerity 
ought attend us every step. When these graces are in us and abound, 
♦ hey make delectable mountains indeed. 

(a) 2 Tim. ii. 17, 18. 



212 MOUNTS ERROR AND CAUTION. 

unburied, as you see, for example to others to take heed 
how they clamber too high, or how they come too near 
the brink of this mountain."* 

Then I saw they had them to the top of another moun- 
tain, and the name of that is Caution, and bid them look 
afar off :f which when they did, they perceived, as they 
thought, several men walking up and down among the 
tombs that were there : and they perceived that the men 
were blind, because they stumbled sometimes upon the 
tombs, and because they could not get out from among 
them. Then said Christian, What means this ? 

The shepherds then answered, Did you not see a little 
below these mountains, a stile that leads into a meadow, 
on the left hand of this way ? They answered, Yes. 
Then said the shepherds, From that stile there goes a 
path, that leads directly to Doubting Castle, which is kept 
by Giant Despair, and these men (pointing to them 
among the tombs) came once on pilgrimage, as you do now, 
even till they came to that same stile. And because the 
right way was rough in that place they chose to go out 
of it into that meadow, and there were taken by Giant 
Despair, and cast into Doubting Castle ; where, after they 
had a while been kept in the dungeon, he at last did put 
out their eyes, and led them among those tombs, where 
he had left them to wander to this very day, that the say- 
ing of the wise man might be fulfilled, " He that wander- 
eth out of the way of understanding, shall remain in the 



* Fine-spun speculations, and curious reasonings, lead men from simple 
truth and implicit faith into many dangerous and destructive errors. The 
word records many instances of such for our caution. Be warned to study 
simplicity and godly sincerity. 

t It is well for us to be much on this mount- We have constant need 
of caution. Paul takes the Corinthians up to this Mount Caution, and 
shows them what awful things have happened to professors of old ; and he 
leaves this solemn word for us — " Wherefore let him who thinketh he 
slandetb, take heed lest he fall." 1 Cor. s. 12. 



WERE MEN BLINDED BY GIANT DESPAIR. 213 

congregation of the dead." (a) Then Christian and 
Hopeful looked upon one another, with tears gushing out, 
but yet said nothing to the shepherds.* 

Then I saw in my dream, that the shepherds had them 
to another place in a bottom, where was a door in the side 
of an hill, and they opened the door, and bid them look in. 
They looked in therefore, and saw that within it was very 
dark and smoky ; they also thought that they heard there 
a rumbling noise, as of fire, and a cry of some tormented ; 
and that they smelt the scent of brimstone. Then said 
Christian, What means this ? The shepherds told them, 
This is a by-way to hell, a way that hypocrites go in at ; 
namely, such as sell their birthright, with Esau ; such as 
sell their Master, with Judas ; such as blaspheme the 
gospel, with Alexander ; and that lie and dissemble, with 
Annanias, and Sapphira his wife. 

Then said Hopeful to the shepherds, I perceive that 
these had on them, even every one, a show of pilgrimage, 
as we have now ; had they not ? 

Shep. Yea, and held it a long time too. 

Hope. How far might they go on in pilgrimage in 
their days, since they notwithstanding were thus misera- 
bly cast away 1 

Shep. Some further, and some not so far as these 
mountains. f 



* Do we see others fall into perdition by the very same sins and follies 
from which God has reclaimed us: What must we resolve this into, but 
his superabounding mercy to us ! And surely it is enough to make one's 
eyes gush out with tears, and to melt our hard hearts into fervent love, to 
look back upon the many singular instances of God's distinguishing favour 
to us. O call them to mind and be thankful. 

* Thus we read of some being once enlightened, and having tasted ol 
the heavenly gift, and were made partakers of the world to come. Heb. vi 
It is hard to say how far, or howlong a person may follow Christ ,and because 
of unfaithfulness, yet fall away, and come short of the kingdom at last. — 
This should excite to diligence, humility, and circumspection, ever look- 
ing to Jesus to keep us from falling. 

(a) Prov.xxi. 16. 



214 THE shepherds' directions to the pilgrims. 

Then said the pilgrims one to another, We had need to 
cry to the strong for strength. 

Shep. Ah, and you will have need to use it when you 
have it, too. 

By this time the pilgrims had a desire to go forwards, 
and the shepherds a desire they should ; so they walked 
together towards the end of the mountains. Then said 
the shepherds one to another, Let us here show the pil- 
grims the gates of the Celestial City, if they have skill to 
look through our prospective glass. The pilgrims then 
lovingly accepted the motion : so they had them to the 
top of an high hill, called Clear, and gave them the glass 
to look. 

Then they essayed to look, but the remembrance of 
that last thing that the shepherds had showed them, made 
their hands shake ; by means of which impediment, they 
could not look steadily through the glass ; # yet they 
thought they saw something like the gate, and also some 
of the glory of the place. Then they went away, and 
sang this song : 

" Thus by the shepherds secrets are reveaPd, 
Which from all other men are kept conceal'd ; 
Come to the shepherds then, if you would see 
Things deep, things hid. and that mysterious be." 

When they were about to depart, one of the shepherds 
gave them a note of the way. Another of them bid 
them beware of the flatterer. The third bid them take 
heed that they sleep not upon the enchanted ground. — 
And the fourth bid them good speed. So I awoke from 
my dream. 



* The glass of God's word of grace and truth, held up by the hand ot 
faith to the eye of the soul. So Paul speaks: beholding as in a glass (the 
gospel) the glory of the Lord, &c. 2 Cor. iii. 18. But unbelieving doubts 
nnd fears will make the hand tremble, and the sight dim. 



COUNTRY OF CONCEIT — IGNORANCE. 215 



CHAPTER XVII. 

THE PILGRIMS MEET WITH IGNORANCE— THE ROBBERY 
OF LITTLE-FAITH RELATED— CHRISTIAN AND HOPEFUL 
CAUGHT IN THE NET. 

AND I slept and dreamed again, and saw the same two 
pilgrims going down the mountains, along the highway 
towards the city. Now a little before these mountains 
on the left hand, lieth the country of Conceit,* from which 
country there comes into the way in which the pilgrims 
walked, a little crooked lane. Here therefore they met 
with a very brisk lad, that came out of that country, and 
his name was Ignorance. So Christian asked him from 
what parts he came, and whither he was going? 

Ignor. Sir, I was born in the country that lielh off 
there a little on the left hand, and am going to the Celes- 
tial City. 

Chr. But how do you think to get in at the gate ? for 
you may find some difficulties there. 

As other good people do, said he. 

Chr. But what have you to show at that gate, that 
may cause that gate to be opened to you ? 

Ignor. 1 know my Lord's will, and have been a good 
liver; I pay every man his own ; I pray, fast, pay tithes, 
and give alms, and have left ray country for whither I am 
going,f 

* This country we were all born in ; and are all by nature darkness. 
Some live long in the country of Conceit, and many end their days in it. 
Are you come out of it ? So was Ignorance ; but he breathed his native 
air. So long as any sinner thinks he can do any thing towards making 
himself righteous before God, his name is ignorance, he is full of self con- 
ceit, and destitute of the faith of Christ. 

t Is it not very common to hear professors thus express themselves ? 
Yes, and many who. make a very high profession too; their hopes are 

D d 



216 CHARACTER OF IGNORANCE. 

Chr. But thou earnest not in at the Wicket-gate that 
is at the head of this way ; thou earnest in hither through 
that same crooked lane, and therefore I fear, however 
thou mayest think of thyself, when the reckoning-day 
shall come, thou wilt have laid to thy charge, that thou 
art a thief and a robber, instead of getting admittance into 
the city. 

Ignor. Gentlemen, ye be utter strangers to me, I 
know you not ; be content to follow the religion of your 
country, and I will follow the religion of mine. I hope 
all will be well. And, as for the gate you talk of, all the 
world knows, that that is a great way off of our country. 
I cannot think that any men in all our parts do so much 
as know the way to it, nor need they matter whether 
they do or no ; since we have, as you see, a fine pleasant 
green lane, that comes down from our country the nearest 
way. 

When Christian saw that the man was wise in his own 
conceit, he said to Hopeful whisperingly, " There is 
more hope of a fool than of him ;"(«) and said moreover, 
" When he that is a fool walketh by the way, his wisdom 
faileth him, and he saith to every one that he is a fool." (b) 
What, shall we talk further with him, or outgo him at 
present, and so leave him to think of what he hath heard 
already, and then stop again for him afterwards, and see 
if by degrees we can do any good by him ? Then said 
Hopeful, 

plainly grounded upon what they are in themselves, and how they differ 
from their former selves and other sinners, instead of what Christ has 
made us, and what we are in Christ. But the profession of such is begun 
with an ignorant, whole self-righteous heart, it is continued in pride, self- 
seeking, and self exalting, and ends in awful disappointment. For such 
are called by our Lord thieves and robbers ; they rob him of the glory of 
his grace, and the efficacy of his precious blood. 

(a) Prov. xxvi. 12. (b) Eccles. x. 2. 



TURN-AWAY CARRIED OFF BY DEVILS. 217 

u Let Ignorance a little while now muse 
On what is said, and let him not refuse 
Good counsel to embrace, lest he remain 
Still ignorant of what's thechiefest gain. 
God saith, those that no understanding have, 
Although he made them, them he will not save." 

He further added, It is not good, I think, to say (o 
him all at once ; let us pass him by, if you will, and talk 
to him anon, even as he is able to bear it." 

So they both went on, and Ignorance he came after. 
Now when they had passed him a little way, they entered 
into a very dark lane, where they met a man whom seven 
devils had bound with seven strong cords, and were car- 
rying him back to the door that they saw on the side of 
the hill. (a) Now good Christian began to tremble, and 
so did Hopeful his companion : yet as the devils led away 
the man, Christian looked to see if he knew him ; and he 
thought it might be one Turn-away, that dwelt in the town 
of Apostacy. But he did not perfectly see his face ; for 
he did hang his head like a thief that is found. But bein«" 
gone past, Hopeful looked after him, and espied on his 
back a paper with this inscription, " Wanton professor, 
and damnable apostate."* Then said Christian to his 
fellow, Now I call to remembrance that which was ip\d 
me, of a thing that happened to a good man hereabout. 
The name of the man was Little-faith, but a good man, 
and he dwelt in the town of Sincere. The thins was 



O beware of a light, trifling spirit, and a wanton behaviour. It is of- 
sen the forerunner of apostacy from God. It makes one tremble to hear 
those who profess to follow Christ in the regeneration, crying, What harm 
is there in this game, and the other diversion ? They plainly discover 
what spirit they are got into. The warmth of love is gone, and they are 
become cold, dead, and carnal. O how many instances of these abound ! 

(«) Matt. x»\ 45. Pro v. v. 22. 



218 CHRISTIAN* TELLS OF L1TTLE-FAIT Il's ROBBERY. 

this : — at the entering in at this passage, there comes 
down from Broad-way-gate, a lane, called Dead-man's 
lane ; so called, because of the murders that are common- 
ly done there ; and this v Little-faith going on pilgrimage, 
as we do now, chanced to sit down there and slept : now 
there happened at that time to come down the lane from 
Broad-way-gate, three sturdy rogues, and their names 
were Faint-heart, Mistrust, and Guilt, three brothers ; 
and they espying Little-faith where he was, came gallop- 
ing up with speed. Now the good man was just awaked 
from his sleep, and was getting up to go on his journey. 
So they all came up to him, and with threatening language 
bid him stand. At this Little-faith looked as white as a 
clout, and had neither power to fight nor flee. Then said 
Faint-heart, " Deliver thy purse ;" but he making no 
haste to do it, (for he was loth to lose his money,) Mis- 
trust ran up to him, and thrusting his hand into his pocket, 
pulled out thence a bag of silver. Then he cried out, 
" Thieves ? thieves !" With that Guilt, with a great club 
that was in his hand, struck Little-faith on the head, and 
with that blow felled him flat to the ground ; where he 
lay bleeding, as one that would bleed to death. All this 
while the thieves stood by. But at last, they hearing that 
some were upon the road, and fearing lest it should be one 
Great-grace, that dwells in the city of Good-confidence, 
they betook themselves to their heels, and left this good 
man to shift for .himself, who, getting up, made shift to 
scramble on his way. — This was the story. * 

Hopk. But did they take from him all that ever he 
had? 



* Whore there is a faint heart in God's cause, and mistrust of God's 
truths, here will be guilt in the conscience, and a dead faith in the heart ; 
and these rogues will prevail over, and rob such iouls of the comforts of 
God's love and of Christ's salvation. O how many are overtaken by these 
in sleepy fits and careless frames, and plundered ! Learn to be wise from 
the things others have suffered. 



HE SAVES HIS CERTIFICATE. 219 

Chr. No : the place where his jewels were, they ne- 
ver ransacked ; so those he kept still. But, as I was 
told, the good man was much afflicted for his loss ; for 
the thieves got most of his spending money. That which 
they got not, as I said, were jewels ; also, he had a little 
odd money left, but scarce enough to bring him to his 
journey's end ;(«) nay, if I was not misinformed, he was 
forced to beg as he went, to keep himself alive (for his 
jewels^ he might not sell.) But beg and do what he 
could, "he went," as we say, " with many a hungry bel- 
ly," the most part of the rest of the way. 

Hope. But is it not a wonder they got not from him his 
certificate, by which he was to receive his admittance at 
the Celestial gate ? 

Chr. It is a wonder: but they got not that ; though 
they missed it not through any good cunning of his ; for 
he, being dismayed with their coming upon him, had nei- 
ther power nor skill to hide any thing, so it was more by 
good providence than by his endeavour, that they missed 
of that good thing. f (b) 

Hope. But it must needs be a comfort to him, that 
they got not his jewels from him ? 

Chr. It might have been great comfort to him, had he 
used it as he should : but they who told me the story, 



* By his jewels, we may understand those imparted graces of the Spirit, 
Faith, Hope, and Love. By his spending money, understand the sealing 
and earnest of the Spirit in his heart. 2 Cor. i. 22. Of this divine assu 
ranee and the sense of the peace and joy of the Holy Ghost, he was rob- 
bed, so, that though he still went on in the ways of the Lord, yet he drag- 
ged on but heavily and uncomfortably : and was not happy in himself. 
O how much evil and distress are brought upon us by neglecting to watch 
and pray ! 

t What was this good thing ? His faith, whose author, finisher, and ob- 
ject is Jesus. And where he gives this gift of faith, though it be but little, 
even as a grain of mustard-seed, if exercised by the possessor, not all the 
powers of earth and hell can rob the heart of it. 

(a) IPet.iv. 18. (b) 2 Tim. i, 14. 2 Pet. ii. 9. 



220 LITTLE-FAITH S AFFLICTION. 

said, that he made but little use of it at all the rest of the 
way ; and I hat, because of the dismay that he had in the 
taking away his money. Indeed he forgot it a great part 
of the rest of his journey ; and, besides, when at any 
time it came into his mind, and he began to be comfort- 
ed therewith ; then would fresh thoughts of his loss 
come again upon him, and those thoughts Avould swallow 
up all. 

Hope. Alas, poor man I this could not but be a great 
grief unto him ? 

Chr. Grief! ay, a grief indeed. Would it not have 
been so to any of us, had we been used as he, to be rob- 
bed and wounded too, and that in a strange place, as he 
was ? It is a wonder he did not die with grief, poor heart : 
I was told he scattered almost all the rest of the way, 
with nothing but doleful and bitter complaints : telling also 
to ail who overtook him, or that he overtook in the way 
as he went, where he was robbed, and how ; who they 
were that did it, and what he lost ; how he was wounded, 
and that he hardly escaped with his life. ^ 

Hope. But it is a wonder that his necessity did not put 
him upon selling or pawning some of his jewels, that he 
might have wherewith to relieve himself in his journey. 

Chk. Thou talkest like one, upon whose head is the 
shell to this very day : for what should he pawn them? or 
to whom should he sell them ? In all that country where 
he was robbed, his jewels were not accounted of; nor did 
he want that relief which could from thence be adminis- 
tered to him. Besides, had his jewels been missing at the 



* Here is a discovery of true, though it be but little faith. It mourns 
its loss of God's presence, and the comforts of his Spirit, and laments it? 
folly for sleeping, when it should have been watching and praying. He 
that pines under the sense of the loss of Christ's love, has faith in his heart, 
and a measure of love to Christ in his soul ; though he goes on his way 
weeping, yet he shall find joy in the end. Soul, be on thy wa^Hitower 
lest thou sleep the sleep of eternal death. 



DIFFERENCE BETWEEN HIM AND ESAtf. 221 

gate of the Celestial City he had (and that he knew well 
enough) been excluded from an inheritance there, and 
that would have been worse to him than the appearance 
and villainy of ten thousand thieves. 

Hope. Why art thou so tart, my brother ? Esau sold 
his birthright, and that for a mess of pottage ;(o) and that 
birthright was his greatest jewel : and, if he, why might 
not Little-faith do so too ? 

Ciir. Esau did sell his birthright indeed, and so do 
many besides, and by so doing, exclude themselves from 
the chief blessing : as also that caitiff did : but you must 
put a difference betwixt Esau and Little-faith, and also 
betwixt their estates. Esau's birthright was typical, but 
Little-faith's jewels were not so. Esau's belly was his 
god, but Little-faith's belly was not so. Esau's want lay 
in his fleshly appetite, Little-faith's did not so. Besides, 
Esau could see no further than to the fulfilling of his lust : 
" For I am at the point to die," said he, " and what good 
will this birthright do me ?"(&) But Little-faith, though 
it was his lot to have but a little faith, was by his little 
faith kept from such extravagancies, and made to see and 
prize his jewels more, than to sell them as Esau did his 
birthright. You read not any where that Esau had faith, 
no, not so much as a little ; therefore no marvel, if where 
the flesh only bears sway (as it will in that man where no 
faith is, to resist,) if he sells his birthright and his soul 
and all, and that to the devil of hell : for it is with such as 
it is with the ass, " who in her occasions cannot be turn- 
ed away :"(c) when their minds are set upon their lusts,, 
they will have them, whatever they cost. But Little- 
faith was of another temper, his mind was on things di- 



(a) Heb. xii. 16. (b) Gen. xxv. 29—34. 

(c) Jer. ii. 24. 



222 HOPEFUL BLAMES LITTLE-FAITH. 

vine ; his livelihood was upon things that were spiritual 
and from above ; therefore, to what end should he that is 
of such a temper sell his jewels (had there been any that 
would have bought them,) to fill his mind with empty 
things ! Will a man give a penny to fill his belly with 
hay ? or can you persuade the turtle-dove to live upon 
carrion like the crow 1 Though faithless ones can, for car- 
nal lusts, pawn, or mortgage, or sell what they have, and 
themselves outright to boot, yet they that have faith, sav- 
ing faith, though but little of it, cannot do so. Here, 
therefore, my brother, is thy mistake. 

Hope. I acknowledge it; but yet your severe reflec- 
tion had almost made me angry. 

Chr. Why! I did but compare thee to some of the 
birds that are of the brisker sort, who will run to and fro 
in untrodden paths, with the shell upon their heads : but 
pass by that, and consider the matter under debate, and 
all shall be well betwixt thee and me. 

Hope. But Christian, these three fellows, I am per- 
suaded in my heart, are but a company of cowards ; 
would they have run else, think you, as they did, at the 
noise of one that was coming on the road ? Why did not 
Little-faith pluck up a greater heart ? he might, methinks, 
have stood one brush with them, and have yielded, when 
there had been no remedy. 

Chr. That they are cowards, many have said, but few 
have found it so in the time of trial. As for a great heart, 
Little-faith had none ; and I perceived by thee, my 
brother, hadst thou been the man concerned, thou art but 
for a brush, and then to yield. And verily, since this is 
the height of thy stomach, now they are at a distance 
from us, should they appear to thee, as they did to him, 
they might put thee to second thoughts.^ 

* Ah ! how easy is it to talk when enemies are out of sight ! We too oi" 
fen wax valiant in our own esteem, when we have constant need to hum' 



GREAT-GRACE, THE KING'S CHAMPION. 223 

But consider again, they are but journeymen thieves, 
they serve under the king of the bottomless pit ; who, if 
need be, will come to their aid himself, and his voice is as 
the roaring of a lion, (a) I myself have been engaged as 
this Little-faith was ; and I found it a terrible thing. 
These three villains set upon me, and I beginning like a 
Christian to resist, they gave out a call, and in came their 
master: I would, as the saying is, have given my life for 
a penny ; but that, as God would have it, I was clothed 
with armour of proof. Ay, and yet though I was so har- 
nessed, I found it hard work to quit myself like a man : 
no man can tell what in that combat attends U3, but he 
that hath been in the battle himself.^ 

Hope. Well, but they ran you see, when they did but 
suppose that one Great-grace was in the way. 

Chr. True, they have often fled, both they and their 
master, when Great-grace hath appeared ; and no marvel, 
for he is the King's champion : but, I trow, you will put 
some difference between Little-faith and the King's cham- 
pion. All the King's subjects are not his champions ; 
nor can they, when tried, do such feats of war as he. Is it 
meet to think that a little child should handle Goliath as 
David did ? or that there should be the strength of an ox 



ble ourselves under the mighty hand of God, knowing what mere nothings 
we are of ourselves. It makes a Christian speak tartly, when one sees 
self-exaltings in another. Paul frequently speaks thus, from warm zeal for 
Christ's glory, and strong love to the truth as it is in Jesus. 

* Who can stand in the evil day of temptation, when beset with Faint- 
heart, Mistrust, and Guilt, backed by the power of their master Satan ? 
No one, unless armed with the whole armour of God : even then the pow- 
er of such infernal foes makes it a hard fight to the Christian. But this is 
our glory, the Lord shall fight for us, and we shall hold our peace ; we 
shall be silent as to ascribing any glory to ourselves, knowing our very 
enemies are part of ourselves, and that we are more than conquerors over 
all these (only) through HIM who loved us. Rom. viii. 27. 

(a) 1 Pet. v.8. 

Ee 



224 INFLUENCE OF FAINT-HEART ANB MISTRUST. 

in a wren ? Some are strong, some are weak : some have 
great faith, some have little ; this man was one of the weak, 
and therefore he went to the wall.* 

Hope. I would it had been Great-grace, for his sake. 

Chr. If it had been he, he might have had his hands 
full : for I must tell you, that though Great-grace is ex- 
cellent good at his weapon, and has, and can, so long as 
he keeps them at sword's point, do well enough with them, 
yet if they get within him, even Faint-heart, Mistrust, or 
the other, it will go hard, but that they will throw up his 
heels : and when a man is down, you know, what can he 
do? 

Whoso looks well upon Great-grace's face shall see 
those scars and cuts there, that shall easily give demon- 
stration of what I say. Yea, once I heard that he should 
say (and that when he was in the combat,) " We de- 
spaired even of life."f How did these sturdy rogues and 
their fellows make David groan, mourn, and roar ? Yea, 
Heman and Hezekiah too, though champions in their 
days, were forced to bestir them, when by these assault- 
ed ; and yet, notwithstanding, they had their coats sound- 
ly brushed by them. Peter, upon a time, would go try 
what he could do ; but, though some do say of him, that 



* Pray mind this, ye lambs of the flock, whose knowledge is small, and 
whose faith is weak : O never think the God ye believe in, the Saviour ye 
follow, is an austere master, who expects more from you than ye are 
able. When he calls for your service, look to him for strength ; expect 
all power and strength for every good work out of the fulness of Christ ; 
the more you receive from him, the more you will grow up in him, and 
be devoted to him. 

t Now here you see what is meant by Great-grace, who is so often men- 
tioned in this book, and by whom so many valiant things were done. 
We read, " With great power the apostles witnessed of the resurrection of 
Jesus." Why was it ? Because — " Great-grace was upon them all." Acts 
iv. 33. So you see all is of grace, from first to last, in salvation. If we do 
great things for Christ, yet not unto us, but unto the Great-grace of our 
Lord be all the glory." 



job's horse described^ 225 

he is the prince of the apostles, they handled him so, that 
they made him at last afraid of a sorry girl. 

Besides, their king is at their whistle ; he is never out 
of hearing ; and if at any time they be put to the worst, 
he, if possible, comes in to help them : and of him it is 
said, " the sword of him that layeth at him cannot hold ; 
the spear, the dart, nor the harbergeon ; he esteemeth 
iron as straw, and brass as rotten wood : the arrow cannot 
make him flee, sling-stones are turned with him into stub- 
ble ; darts are counted as stubble ; he laugheth at the 
shaking of the spear. "(a) What can a man do in this 
case ? it is true, if a man could at every turn have Job's 
horse, and had skill and courage to ride him, he might do 
notable things ; for "his neck is clothed with thunder ; 
he will not be afraid as a grasshopper ; the glory of his 
nostrils is terrible ; he paweth in the valley, and rejoiceth 
in his strength, he goeth on to meet the armed men : he 
mocketh at fear, and is not affrighted, neither turneth he 
back from the sword ; the quiver rattleth against him, the 
glittering spear and the shield : he swalloweth the ground 
with fierceness and rage, neither believeth he that it is 
the sound of the trumpet. He saith among the trumpets, 
Ha, ha ; and he smelleth the battle afar off, the thunder 
of the captains and the shoutings. "(/;) 

But for such footmen as thee and I are, let us never 
desire to meet with an enemy, nor vaunt as if we could do 
better, when we hear of others that they have been foiled ; 
nor be tickled at the thought of our own manhood, for 
such commonly come by the worst when tried. Peter, of 
whom I made mention before, he would swagger, ay, he 
would ; he would as his vain mind prompted him to say, 



(a) Job xli. 26—29. (b) Job \xxix. 19—25. 



226 THE ONXY SECURITY AGAINST ROBBERS. 

do better, and stand more for his master than all men : but 
who so foiled and run down by those villains as he ?* . 

When therefore we hear that such robberies are done 
on the King's highway, two things become us to do : first, 
to go out harnessed, and to be sure to take a shield with 
us ; for it was for want of that, that he that laid so lustily 
at Leviathan, could not make him yield ; for, indeed, if 
that be wanted, he fears us not at all. Therefore he that 
had skill hath said, "above all, take the shield of faith, 
wherewith ye shall be able to quench all the fiery darts 
of the wicked. "(a) 

It is good also that we desire of the King a convoy 
that he will go with us himself. This made David re- 
joice when in the valley of the Shadow of Death ; and 
Moses was rather for dying where he stood, than to go 
one step without his God. (b) O my brother, if he will 
but go along with us, what need we be afraid of ten thou- 
sand that shall set themselves against us ? but without him 
" the proud helpers fall under the slain. "j*( c ) 

I, for my part, have been in the fray before now ; and 
though, through the goodness of him that is best, I am, 



* From this sweet and edifying conversation, learn not to think more 
highly of yourself than you ought to think ; but to think soberly, according 
to the measure of faith which God hath dealt to you. Rom xii. 3. Now it is 
of the very essence of faith, to lead us out of all self-confidence and vain 
vaunting. For we know not how soon Faint-heart, Mistrust, and Guilt, 
may spring up in us, set upon us, and if not found in the exercise of faith, 
will rob us of our comforts, and spoil our joys. 

t But how contrary to this, is the walk and conduct of some who pro- 
fess to be pilgrims, and yet can wilfully and deliberately go upon the de- 
vil's ground, and indulge themselves in carnal pleasures and sinful diver- 
sions ! Such evidently declare in plain language, that they desire not the 
presence of God, but that he should depart from them : but a day will 
come, which will burn as an oven, when such professors, if they repent 
not, shall become stubble, and be consumed by the fire of God. 

(a) Eph. vi. 16. (b) Exod. xxxiii. 15. (c) Psal. iii. 5— R 
xxvii. 1—3. Isa.x. 4- 



THE PILGRIMS SEDDCED BY THE FLATTERER. 227 

as you see, alive, yet I cannot boast of any manhood. 
Glad shall I be if I meet with no more such brunts ; though 
I fear we are not got beyond all danger. However, since 
the lion and the bear have not as yet devoured me, I hope 
God will deliver us from the next uncircumcised Philis- 
tines. Then sang Christian — 

" Poor Little-faith ! hast been among the thieves ; 
Wast robb'd : Remember this, whoso believes, 
And get more faith, then shall you victors be 
Over ten thousands, else scarce over three." 

So they went on, and Ignorance followed. They went 
then till they came at a place where they saw a way put 
itself into their way, # and seemed withal to lie as straight 
as the way which they should go ; and here they knew 
not which of the two to take, for both seemed straight be- 
fore them ; therefore here they stood still to consider. — 
And as they were thinking about the way, behold, a man 
of black flesh, but covered with a very light robe, came 
to them, and asked them, why they stood there ? They 
answered, They were a going to the Celestial City, but 
knew not which of these ways to take. " Follow me," 
says the man, " it is thither that I am going.'* So they 
followed him in the way that but now came into the road, 
which by degrees turned, and turned them so from the city 
that they desired to go to, that in a little time their faces 
were turned away from it : — yet they followed him. But 
by and by, before they were aware, he led them both 
within the compass of a net, in which they were both so 



* By this way and a way, it is plain the author means the way of self- 
righteousness, and the way of the imparled righteousness of Chri9t. 
Whenever we turn aside to the former, we get out of the way to the city: 
yea, we see by degrees the pilgrims' faces were turned away from it, and 
Ibey were entangled in the net of pride and folly. 



228 THE PILGRIMS SEDUCED BT THE FLATTERER. 

entangled, that they knew not what to do ; and with that 
the white robe fell off the black man's back : — They then 
saw where they were. Wherefore there they lay crying 
some time, for they could not get themselves out.* 

Then said Christian to his fellow, Now do I see my- 
self in an error. Did not the shepherds bid us beware 
of the flatterers ? As is the saying of the wise man, so 
have we found it this day, " A man that flattereth his 
neighbour, spreadeth a net for hisfeet."(a) 

Hope. They also gave us a note of directions about 
the way, for our more sure finding thereof; but herein we 
have also forgotten to read, and have not kept ourselves 
from the " paths of the destroyer." Here David was 
wiser than we ; for saith he, " concerning the works of 
men, by the word of thy lips, 1 have kept me from the 
paths of the destroyer." (b) Thus they lay bewailing 
themselves in the net. At last they spied a shining onef 



* Luther was wont to caution against the white devil, as much as the 
black one ; for Satan transforms himself into an angel of light, and his 
ministers as ministers of righteousness. 2 Cor. xi. 14, 15. And how do 
they ruin souls ? By flattery, deceiving the ignorant, and beguiling the un- 
stable. These are black men clothed in white. 

t By this shining one, understand the Holy Ghost, the leader and guide 
of all who believe. When they err and stray from Jesus the way, and are 
drawn from him as the Truth, the Spirit comes with his rod of conviction 
and chastisement, to whip them from their self-righteousness and folly, 
back to Christ, to trust wholly in him, to rely only on him, and to walk in 
fellowship with him. So he acted by the Galatian Church, who was flat- 
tered into a notion of self-righteousness and self-justification. David also, 
when he found himself near lost, cries out, — " He restoreth my soul, He 
leadeth me in paths of righteousness for his name's sake." Psal. xxiii. 3. 

The following lines are very expressive of the state of mind of any who, 
by giving place to unbelief, may have turned aside from the narrow way. 

Often thus, through sin's deceit, 
Grief and shame and loss I meet ; 
Like a fish, my soul mistook, 
Saw the bait, but not the hook : 

(it) Prov. xxix. 5. (6) Psal. xvii.4 



THEY ARE DELIVERED, 229 

coming towards them, with a whip of small cord in his 
hand. When he was come to the place where they 
were, he asked them, whence they came, and what they 
did there ? They told him, that they were poor pilgrims 
going to Zion, but were led out of their way by a black 
man clothed in white, who bid us, said they, follow him, 
for he was going thither too. Then said he with the whip, 
It is a flatterer, "a false apostle, that hath transformed him- 
self into an angel of light." (a) So he rent the net, and let 
the men out. Then said he to them, Follow me, that I may 
set you in the way again : — so he led them back to the way 
which they had left to follow the flatterer. Then he ask- 
ed them, saying, Where did you lie the last night ? They 
said, With the shepherds upon the Delectable Mountains. 
He asked them then, if they had not a note of direction 
for the way ? They answered, Yes. But did you, said 
he, when you were at a stand, pluck out and read your 
note ? They answered, No. He asked them, Why ? 
They said, they forgot. He asked, moreover, If the 
shepherds did not bid them beware of the flatterer? They 
answered, Yes ; but we did not imagine, said they, that 
this fine spoken man had been he. (6) 

Then I saw in my dream, that he commanded them to 
lie down ;(c) which when they did, he chastised them 
sore, to teach them the good way wherein they should 
walk :(d) and, as he chastised them, he said, " As many 
as I love, 1 rebuke and chasten ; be zealous, therefore, and 
repent." (e) This done, he bid them go on their way, 



Made, by past experience, wise ; 
Let me learn thy word to prize ; 
Taught by what I've felt before, 
Satan's flattery to abhor. 



Burder. 



(a) 2 Cor. xi. 13, 14. Dan. xi. 32. (b) Rom. xvi- 17, Is 

(c) Deut. xxix. 2. (rf) 2 Chron. vi. 26, 27. (e) Rev. iii. 19. 



230 AND SORELY CHASTISED. 

and take good heed to the other directions of the shep- 
herds. So they thanked him for all his kindness, and 
went softly along the right way, singing — 

ci Come hither, you that walk along the way, 
See how the pilgrims fare that go astray : , 

They catched are in an entangling net, 
'Cause they good counsel lightly did forget; 
'Tis true they rescu'd were; but yet, you see, 
They're scourgM to boot : — let this your caution be J 9 



A MAN WITH HIS BACK TO ZION. 231 



CHAPTER XVIII. 

iHE PILGRIMS MEET WITH ATHEIST, AND PASS OVER THE 
ENCHANTED GROUND. 

NOW after a while, they perceived afar off, one com- 
ing softly, and alone, all along the highway, to meet them. 
Then said Christian to his fellow, Yonder is a man with 
his back towards Zion, and he is coming to meet us. 

Hope. I see him; let us take heed to ourselves now, 
lest he should prove a flatterer also. So he drew nearer 
and nearer, and at last came up to them. His name was 
Atheist; and he asked them whither they were going? 

Chr. We are going to Mount Zion. 

Then Atheist fell into a very great laughter. 

Chr. What is the meaning of your laughter 1 

Ath. I laugh to see what ignorant persons you are, to 
fake upon you so ridiculous a journey ; and yet are like to 
have nothing but your travel for your pains. 

Chr. Why, man, do you think we shall not be re- 
ceived 1 

Ath. Received ! there is no such place as you dream 
of in all this world. 

Chr. But there is in the world to come. 

Ath. When I was at home, in mine own country, I 
heard as you now affirm, and from that hearing went out 
to see, and have been seeking this city twenty years, but 
find no more of it than I did the first day I set out. (a) 

Chr. We have both heard and believe that there is 
such a place to be found. 



(a) Eccl. x 16. Jer. xvii. 15. 

F f 



232 HIS VAIN REASONINGS DISREGARDED. 

Ath. Had not I, when at home, believed, I had not 
come thus far to seek ; but finding none (and jet I should ? 
had there been such a place to be found, for I have gone 
to seek it further than you,) I am going back again, and 
will seek to refresh myself with the things that I therc 
cast away for hopes of that which I now see is not. 

Then said Christian to Hopeful his companion, is it 
true which this man hath said ? 

Hope. Take heed, he is one of the flatterers : remem- 
ber what it hath cost us once already, for our hearkening 
to such kind of fellows. What ! no Mount Zion ? Did 
we not see from the Delectable Mountains the gate of the 
city 1 Also, are we not now to walk by faith ?(o) Let 
us go on, said Hopeful, lest the man with the whip over- 
take us again.* You should have taught me that lesson 
which I will sound in the ears withal : " Cease, my son? 
to hear the instruction that causeth to err from the words 
of knowledge ;"(&) I say, my brother, cease to hear him ? 
and let us believe to the saving of the soul. 

Chr. My brother, I did not put the question to thee ? 
for that I doubted of the truth of your belief myself, but 
to prove thee, and to fetch from thee a fruit of the hones- 
ty of thy heart. As for this man, I know that he is blind- 
ed by the god of this world. Let thee and I go on, know- 
ing that we have belief of the truth ; and " no lie is of the 
truth."(c) 



* See how we are surrounded with different enemies. No sooner have 
they escaped the self-righteous flatterer, but they meet with the openly 
profane and licentious mocker. Ay, and he set out, and went far too, yea, 
farther than they ; but behold, he has turned his back upon all, and though 
he had been twenty years a seeker, yet now he proves, he has neither 
faith nor hope, but ridicules all as delusion. Awful to think of! O what 
a special mercy to be kept believing and persevering, not regarding tho 
ridicule of apostates ! 

(a) 2 Cor. v. 7. (b) Prov. xix. 27. Heb. x. 39. (c) 1 John ii. 21 



HOPEFUL BECOMES DROWSY. 233 

Hope. Now I do rejoice in hope of the glory of God. 
So they turned away from the man, and he, laughing at 
them, went his way. 

I saw then in my dream, that they went till they came 
into a certain country, whose air naturally tended to make 
one drowsy, if he came a stranger into it. And here 
Hopeful began to be very dull and heavy of sleep : where- 
fore he said unto Christian, I now begin to grow so drow- 
sy, that I can scarcely hold up mine eyes ; let us lie 
down here and lake one nap. 

By no means, said the other ; lest, sleeping, we never 
wake more. 

Hope. Why, my brother 1 sleep is sweet to the la- 
bouring man : we may be refreshed if we take a nap. 

Chr. Do you not remember that one of the shepherds 
bid us beware of the Enchanted Ground ? He meant by 
that, that we should beware of sleeping ; " wherefore let 
us not sleep as do others, but let us watch and be so- 
ber."*^) 

Hope. I acknowledge myself in a fault ; and, had I 
been here alone, I had by sleeping run the danger of 
death. I see it is true that the wise man saith, " Two 
are better than one." (b) Hitherto hath thy company 
been my mercy ; and thou shalt " have a good reward 
for thy labour." 

Now then, said Christian, to prevent drowsiness in this 
place, let us fall into good discourse. 



* O Christian, beware of sleeping on this enchanted ground ! When 
all things go easy, smooth, and well, we are prone to grow drowsy in soul. 
How many are the calls in the word, against spiritual slumber! and yet 
how many professors, through the enchanting air of this world, are fallen 
into the deep sleep of formality ! Be warned by them to cry to thy Lord to 
keep thee awake to righteousness, and be vigorous in the ways of thy 
Lord. 

(a) Thcss. v. 6. {b) Eccle. iv. 9. 



234 hopeful's past life, and first convictions. 

With all my heart, said the other. 
Chr. Where shall we begin ? 

Hope. Where God began with us : — but do you begiu 
if you please. 

Chr. I will sing you first this song — 

u When saints do sleepy grow, let them come hither, 
And hear how these two pilgrims talk together : 
Yea, let them learn of them in any wise 
Thus to keep ope their drowsy slumbering eyes. 
Saint's fellowship, if it be manag'd well, 
Keeps them awake, and that in spite of hell."* 

Then Christian began, and said, I will ask you a ques- 
tion : How came you to think at first of doing what you 
do now ? 

Hope. Do you mean,'how came I at first to look after 
the good of my soul ? 

Chr. Yes, that is my meaning. 

Hope. I continued a great while in the delight of 
those things which were seen and sold at our fair ; things 
which I believe now would have, had I continued in them 
still, drowned me in perdition and destruction. 

Chr. What things are they ? 

Hope. All the treasures and riches of the world. Al- 
so, I delighted much in rioting, revelling, drinking, swear- 
ing, lying, uncleanness, sabbath-breaking, and what not, 
that tended to destroy the soul. But I found, at last, 
by hearing and considering of things that are divine, which 
indeed I heard of you, as also of beloved Faithful, who 



* Observation fully evinces this truth, and when the soul slumbers, the 
tongue is mute to spiritual converse, and the truths of Jesus freeze on the 
lips, while the man is all ear to hear, and all tongue to talk of vain, world- 
ly, and trifling things. Beware of such sleepy professors. You are in 
danger of catching the infection : you are sure to get no spiritual edifica- 
tion from them ; but be sure to be faithful in reproving them, and priz' 
the company of lively Christians. 



AND FIRST CONVICTIONS. 235 

was put to death for his faith and good living in Vanity- 
fair, that " the end of these things is death ;" and that 
"for these things' sake the wrath of God cometh upon 
the children of disobedience. "(a) 

Chr. And did you presently fall under the power of 
this conviction ? 

Hope. No ; I was not willing presently to know the 
evil of sin, nor the damnation that follows upon the com- 
mission of it ; but endeavoured, when my mind at first be- 
gan to be shaken with the word, to shut mine eyes against 
the light thereof. 

Chr. But what was the cause of your carrying of it 
thus to the first workings of God's blessed Spirit upon 
you ? 

Hope. The causes were — 1. I was ignorant that this 
was the work of God upon me. I never thought that by 
awakenings for sin God at first begins the conversion of a 
sinner. 2. Sin was yet very sweet to my flesh, and I 
was loth to leave it. 3. I could not tell how to part with 
my old companions, their presence and actions were so 
desirable unto me. 4. The hours in which convictions 
were upon rne, were such troublesome and such heart-af- 
frighting hours, that T could not bear, no, not so much as 
the remembrance of them upon my heart. * 



* Here you see, as our Lord says, " It is the Spirit who quickeneth, the 
flesh profiteth nothing." John vi. 63. The flesh, or our carnal nature, so 
far from profiting in the work of conversion to Christ, that it is an enmity 
against him, and counteracts and opposes the Spirit's work in shewing us 
our want of him, and bringing us to him. Man's nature and God's grace 
are two direct opposites. Nature opposes, but grace subdues nature, and 
brings it to submission and subjection. Are we truly convinced of sin, 
and converted to Christ? This is a certain and sure evidence of it, — we 
shall say from our hearts, Not unto us, not unto any yieldings and com- 
pliances of our nature, free-will, and power only, but unto thy name, O 
Lord, be all the glory. 

(a) Rom. vi. 21—23. Eph.v.6. 



236 AMENDMENT FAILS TO QUIET HIS CONSCIENCE. 

Chr. Then it seems, sometimes you got relief of your 
trouble ? 

Hope. Yes, verily, but it would come into my mind 
again, and then I would be as bad, nay, worse than I was 
before. 

Chr. Why, what was it that brought your sins to mind 
again ? 

Hope. Many things : as, if I did but meet a good man 
in the street ; or if I have heard any read in the Bible ; 
or if mine head did begin to ache ; or if I were told that 
some of my neighbours were sick ; or if I heard the bell 
toll for some that were dead ; or if I thought of dying my- 
self; or if I heard that sudden death happened to others : 
—but especially when I thought of myself, that I must 
quickly come to judgment. 

Chr. And could you at any time, with ease, get off the 
guilt of sin, when by any of these ways it came upon 
you 1 

Hope. No, not I ; for then they got faster hold of my 
conscience: and then, if I did but think of going back to 
sin, (though my mind was turned against it,) it would be 
double torment to me. 

Chr. And how did you do then ? 

Hope. I thought I must endeavour to mend my life; 
for else, thought I, I am sure to be damned. 

Chr. And did you endeavour to amend ? 

Hope. Yes ; and fled from, not only my sins, but sin- 
ful company too, and betook me to religious duties, as 
praying, reading, weeping for sin, speaking truth to my 
neighbours, &c. These things did f, with many others? 
too much here to relate. 

Chr. And did you think yourself well then ? 

Hope. Yes ; for a while ; but at the last my trouble 
came tumbling upon me again, and that over the neck of 
•all my reformation. 



HIS WAY OF ACCOUNTING FOR THIS. 2JJ7 

Chr. How came that about, since you were now re- 
formed ? 

Hope. There were several things brought it upon me ; 
especially such sayings as these ; " All our righteousness 
are as filthy rags :" " By the works of the law no man 
shall be justified :" " When ye have done all these things, 
say, We are unprofitable :"(a) with many more such like. 
From whence I began to reason with myself thus : — if all 
my righteousness are filthy rags ; if by the deeds of the 
law no man can be justified ; and if, when we have done 
all, we are unprofitable — then it is but a folly to think of 
heaven by the law. I further thought thus — if a man 
runs a hundred pounds into the shop keeper's debt, and 
after that shall pay for all that he shall fetch — yet, if this 
old debt stands still in the book uncrossed, for that the 
shop-keeper may sue him, and cast him into prison till he 
shall pay the debt. 

Chr. Well, and how did you apply this to yourself? 

Hope. Why, I thought thus with myself, I have by 
my sins run a great way into God's book, and that my 
now reforming will not pay off that score ; therefore T 
should think still, under all my present amendments^ 
" But how shall I be freed from that damnation that 
I brought myself in danger of by my former transgres 
sions V 

Chr. A very good application : but pray go on. 

Hope. Another thing that hath troubled me, even 
since my late amendments, is, that if I look narrowly into 
the best of what I now do, I still see sin, new sin, mixing 
itself with the best of that I do : so that now I am forced 
to conclude that, notwithstanding my former fond conceits 
of myself and duties, I have committed sin enough in one 

(a) Isaiah hiv. 6, Lukexvii.10. Gal. ii. 16. 



238 HOW HE LEARNED THE WAY OF JUSTIFICATION. 

duty to send me to hell, though my former life had been 
faultless. * 

Chr. And what did you do then T 
Hope. Do ! I could not tell what to do, till I broke 
my mind to Faithful ; for he and I were well acquainted : 
and he told me, that unless I could obtain the righteous- 
ness of a man that never had sinned, neither my own, nor 
all the righteousness of the world, could save me.f 
Chr. And did you think he spake true? 
Hope. Had he told me so, when I was pleased and 
satisfied with mine own amendment, I had called him fool 
for his pains ; but now, since I see mine own infirmity, 
and the sin which cleaves to my best performance, I have 
been forced to be of his opinion. 

Chr. But did you think, when at first he suggested it 
to you, that there was such a man to be found, of whom 
it might justly be said, that he never committed sin 1 

Hope. I must confess the words at first sounded 
strangely : but, after a little more talk and company with 
him, I had full conviction about it. 

Chr. And did you ask him what man this was, and 
how you must be justified by him ?(«) 



* Thus you see in conversion, the Lord does not act upon us by force 
and compulsion, as though we were inanimate stocks or stones, or irra- 
tional animals, or mere machines. No. We have understanding. He 
enlightens it. Then we come to a sound mind ; we think right, and rea- 
son justly. We have wills ; what the understanding judges best, the will 
approves, and then the affections follow after ; and thus we choose Christ 
for our Saviour, and glory only in his mercy and salvation. When the 
heavenly light of truth makes manifest what we are, and the danger we 
are in, then we should flee from the wrath to come, to Christ the refuge 
set before us. 

t Here is the touchstone, to try whether conviction and conversion are 
from the Spirit of truth or not. Many talk of conviction and conversion, 
who are yet unchanged in heart, and strong in confidence of a righteous- 
ness of their own, or of being made righteous in themselves, instead of 
looking solely to, and trusting wholly in, the infinite mercy and blood of 
Christ Jesus, and desiring to be found in him. All conviction and con- 
version, short of this, leaves the soul short of Christ's righteousness, of 
hope, and of heaven. 

(a) Rom. iv. Col. i. Heb. x. 2 Pet. 1. 



AND TO PLEAD THE PROMISES IN PRAYER. 239 

Hope. Yes, and he told me it was the Lord Jesus, 
that dwelleth on the right hand of the Most High. And 
thus, said he, you must be justified by him — even by 
(rusting to what be hath done by himself in the days of 
his flesh, and suffered when he did hang on the free. I 
asked him further, how that man's righteousness could be 
of that efficacy to justify another before God ? And he 
told me, He was the Mighty God, and did what he did, 
and died the death also, not for himself, but for me, to 
whom his doings and the worthiness of them should be im- 
puted, if I believed on him. 

Chr. And what did you do then 1 

Hope. I made my objections against my believing, for 
that I thought he was not willing to save me. 

Chr. And what said Faithful to you then 1 

Hope. He bid me go to him and see. Then I said it 
was presumption. He said No, for I was invited to 
come, (a) — Then he gave me a book of Jesus's inditing, 
to encourage me the more freely to come : and he said, 
concerning that book, that every jot and tittle thereof 
stood firmer than heaven and earth. (b) Then I asked 
him what I must do when I came ? And he told me, I 
must entreat upon my knees ;(c) with all my heart and 
soul, the Father to reveal him to me. Then I asked him 
further, how I must make my supplication to him? And 
he said, Go, and thou shalt find him upon a mercy-seat, (rl) 
where he sits, all the year long, to give pardon and for- 
giveness to them that come. I told him that I knew not 
what to say when I came. And he bid me say to this 
effect — " God be merciful to me a sinner," and, make me 



(a) Matt. xi. 28. (b) Matt. xxiv. 35. 

(c) Psal. xcv. 6. Jer. xxix. 12, 13. Dan. vi. 10. 

(rf) Exod. xxv. 22. Lev. xvi. 2. Heb. iv. 16. 

G g 



240 HE PERSEVERES IN FRAYING. 

to know and believe in Jesus Christ: for I see, that if 
his righteousness had not been, or I have not faith in that 
righteousness, I am utterly cast away. 2 * Lord, I have 
heard that thou art a merciful God, and hast ordained 
that thy son Jesus Christ should be the Saviour of the 
world; and, moreover, that thou art willing to bestow 
him upon such a poor sinner as I am, (and I am a sinner 
indeed:) Lord, take therefore this opportunity, and mag- 
nify thy grace in the salvation of my soul, through thy 
son Jesus Christ. Amen." 

Chr. And did you do as you were bidden? 

Hope. Yes, over, and over, and over. 

Chr. And did the Father reveal the Son to you ? 

Hope. Not at first, nor second, nor third, nor fourth^ 
nor fifth, no, nor at the sixth time neither.f 

Chr. What did you do then? 

Hope. What! why I could not tell what to do. 

Chr. Had you not thoughts of leaving off" praying ? 

Hope. Yes, and a hundred times twice told. 

Chr. And what was the reason you did not? 

Hope. I believed that that was true which hath been 
told me, to wit, that without the righteousness of this 
Christ, all the world could not save me ; and therefore, 



* Pray mind this. The grand object of a sensible sinner is righteous- 
ness (or holiness.) He has it not in himself- This he knows. Where is 
it to be found ? In Christ only. This is a revealed truth ; and without 
faith in this, every sinner must be lost. Consider, it is at the peril of your 
souls, that you reject the righteousness of Christ, and do not believe that 
God imparts it for the justification of the ungodly. O ye stout-hearted, 
self-righteous sinners, ye who are far from righteousness ! Know this and 
tremble. 

t There may be, and often are, very great discouragements found in 
every sinner's heart, when he first begins to seek the Lord. But he has 
Christ's faithful word of promise, " Seek and ye shall find," kc- Luke 
xi. 9. 



HOW CHRIST WAS REVEALED TO HIM. 241 

*hought I with myself, if I leave off I die, and I can but 
die at the throne of grace. And withal this came into my 
mind, " If it tarry, wait for it; because it will surely 
come, and will not tarry." (a) So I continued, until the 
Father showed me his Son.* 

Chr. And how was he revealed unto you ? 

Hope. I did not see him with my bodily eyes, but 
with the eyes of my understanding,(6) and thus it was : — 
one day I was very sad, I think sadder than at any one 
time of my life ; and this sadness was through a fresh 
sight of the greatness and vileness of my sins. And as 
I was then looking for nothing but hell, and the everlast- 
ing damnation of my soul, suddenly, as I thought, I saw 
the Lord Jesus look down from heaven upon me, and say- 
ing, " Believe on the Lord Jesus Christ, and thou shalt 
be saved. "(c) 

But I replied, " Lord, I am a great, a very great sin- 
ner:" and he answered, "My grace is sufficient for 
thee." Then I said, "But, Lord, what is believing?" 
And then I saw from that saying, " He that cometh to 
me shall never hunger, and he that believeth on me shall 
never thirst," (d) that believing and coming was all one ; 
and that he that came, that is, ran out in his heart and 
affection after salvation by Christ, he indeed believed in 
Christ. Then the water stood in mine eyes, and I asked 



* The true nature of faith is, to believe and rest upon the word of truth, 
and wait with humble fervency of soul for the promised comfort. That 
faith which is the gift of God, leads the soul to wait upon and cry to God, 
and not to rest till it has so:ne blessed testimony from God, of interest in 
the love and favour of God in Christ Jesus. But O how many professors 
rest short of this ? 

((0 Hab. ii. 3. (b) Eph. i. 18, 19. (c) Acts xvi. 30, 31 

(d) John vi. 35, 



242 TO THE INCREASE OF HIS HUMILITY AND LOVE. 

further, " But, Lord, may such a great sinner as I am, 
be indeed accepted of thee, and be saved by thee ?" And 
I heard him say, " And him that cometh to me, I will 
in no wise cast out."(a) Then I said, " But how, Lord, 
must I consider of thee in my coming to thee, that my 
faith may be placed aright upon thee?" Then he said, 
"Christ came into the world to save sinners:" "he is 
the end of the law for righteousness to every one that be- 
lieves:" "he died for our sins, and rose again for our 
justification:" "he loved us, and washed us from our 
sins in his own blood :" " he is Mediator betwixt God and 
us:" "he ever liveth to make intercession for us:"(&) 
From all which I gathered, that I must look for righteous- 
ness in his person,* and for satisfaction for my sins by 
his blood ; that which he did in obedience to his Father's 
law, and in submitting to the penalty thereof, was not for 
himself, but for him that will accept it for his salvation, 
and be thankful. And now was my heart full of joy, 
mine eyes full of tears, and mine affections running over 
with love to the name, people, and ways of Jesus Christ. 

Chr. This was a revelation of Christ to your soul in- 
deed : but tell me particularly what effect this had upon 
your spirit. 

Hope. It made me see that all the world, notwithstand- 
ing all the righteousness thereof, is in a state of condem- 



* Reader, never think thai you are fully convinced of the whole truth; 
nor believe fully on Christ according to the scriptures, unless you have 
seen as much need of Christ's glorious righteousness to justify, as of his 
precious blood to pardon you. Both are revealed in the gospel ; both are 
the objects of faith : by both is the conscience pacified, the heart purified; 
the soul justified, and Jesus glorified in, the heart, lip, and life. 

(a) John vi. 3T. 
(b) 1 Tim. i. 15. Rom. x. 4. Heb. vii. 24, 25 



TO THE INCREASE OF HIS HUMILITY AND LOVE. 243 

nation : it made me see that God the Father, though he 
be just, can justly justify the coming sinner : it made me 
greatly ashamed of the vileness of my former life, and 
confounded me with the sense of mine own ignorance ; 
for there never came thought into my heart, before now, 
that showed me so the beauty of Jesus Christ: it made 
me love a holy life, and long to do something for the hon- 
our and glory of the Lord Jesus ; yea, I thought that, 
had I now a thousand gallons of blood in my body, I 
could spill it all for the sake of the Lord Jesus. 



244 THE PILGRIMS STOP, AND IGNORANCE C0ME8 UP. 



CHAPTER XIX. 

THE PILGRIMS HAVE ANOTHER CONFERENCE WITH 
IGNORANCE. 

I SAW then in my dream, that Hopeful looked back 
and saw Ignorance, whom they had left behind, coming 
after: Look, said he to Christian, how far yonder young- 
ster loitereth behind. 

Chr. Ay, ay, I see him: he careth not for our com- 
pany. 

Hope. But I trow it would not have hurt him, had he 
kept pace with us hitherto. 

Chr. That is true ; but I'll warrant you he thinketh 
otherwise. 

Hope. That I think he doth : but, however, let ub 
tarry for him. So they did. 

Then Christian said to him, Come away, man ; why 
do you stay so behind 1 

Ignor. I take my pleasure in walking alone ; even 
more a great deal than in company ; unless I like it 
better. 

Then said Christian to Hopeful, (but softly,) Did not 
I tell you he cared not for our company ; But, however, 
said he, come up, and let us talk away the time in this 
solitary place. Then, directing his speech to Ignorance, 
he said, Come, how do you? how stands it between God 
and your soul now 1 

Ignor. I hope well, for I am always full of good mo- 
tions, that come into my mind to comfort me as I walk.* 



* Many sincere souls are often put to a stand, while they find and feel 
the workings of corruption in their nature ; and when they hear others 
talk so highly of themselves, without any complainings of the plague of 



56Norance's hope, heart, and thoughts. 245 

€hk. What good motions ? pray tell us. 

Ignor. Why, I think of God and heaven. 

Chr. So do the devils and damned souls. 

Ignor. But I think of them and desire them. 

Chr. So do many that are never like to come there, 
" The soul of the sluggard desires, and hath nothing." (a) 

Ignor. But I think of them, and leave all for them. 

Chr. That I doubt: for leaving of all is an hard mat- 
ter ; yea, a harder matter than many are aware of. But 
why, or by what, art thou persuaded that thou hast left 
all for God and heaven ? 

Ignor. My heart tells me so. 

Chr. The wise man says, " He that trusts his own 
heart is a fool. "(6) 

Ignor. This is spoken of an evil heart ; but mine is a 
good one. 

Chr. But how dost thou prove that 1 

Ignor> It comforts me in hopes of heaven* 

Chr. That may be through its deceitfulness ; for a 
man's heart may minister comfort to him in the hopes of 
that thing for which he has yet no ground to hope. 

Ignor. But my heart and life agree together; and 
therefore my hope is well grounded. 

Chr. Who told thee that thy heart and life agree to 
gether 1 

Ignor. My heart tells me. 



— e_. 



their hearts. But all this is from the ignorance of their own hearts • and 
pride and self-righteousness harden them against feeling its desperate 
wickedness. But divine teaching causes a Christian to see, know, and 
feel the worst of himself that he may glory of nothing in or of himself, 
but that all his glorying should be of what precious Christ is to him, and 
what he is in Christ. See the contrary of all this exemplified in Ignorance 
in whom we behold, as in a mirror, many professors who are strangers to 
their own hearts ; hence are deceived into vain self-confidence. 

(a) Prov. xiii. 4. (b) Prov. xxviii. 26. 



246 WHAT ARE GOOD THOUGHTS. 

Chr. " Ask my fellow if I be a thief' Thy heart 
tells thee so ! Except the word of God beareth witness in 
this matter, other testimony is of no value. 

Ignor. Butisitnotagood heart that has good thoughts ? 
and is not that a good life that is according to God's 
commandments ? 

Chr. Yes, that is a good heart that hath good thoughts* 
and that is a good life that is according to God's com- 
mandments ; but it is one thing indeed to have these, and 
another thing only to think so. 

Ignor. Pray, what count you good thoughts, and a 
life according to God's commandments ? 

Chr. There are good thoughts of divers kinds ; — some 
respecting ourselves, some — God, some — Christ, and 
some — other things. 

Ignor. What be good thoughts respecting ourselves ? 

Chr. Such as agree with the word of God. 

Ignor. When do our thoughts of ourselves agree with 
the word of God. 

Chr. When we pass the same judgment upon our- 
selves which the word passes. — To explain myself: the 
word of God saith of persons in a natural condition, 
" There is none righteous, there is none that doeth good.' 1 
It saith also, that " every imagination of the heart of a 
man is only evil, and that continually. "(a) And again, 
" The imagination of man's heart is evil from his youth.'' 
Now then, when we think thus of ourselves, having sense 
thereof, then are our thoughts good ones, because accord- 
ing to the word of God. 

Ignor. I will never believe that my heart is thus bad.* 

* No ; no man naturally can. But this is a sure sign that the light from 
heaven hath not yet shined into the heart, and made it manifest, hew su- 
perlatively wicked the heart is, and consequently, how it deceives igno- 
rant professors with a notion of being good in themselves, and keeps them 
from wholly relying upon Christ's atonement for pardon, and justification 
unto life. 

(a) Gen. vi. 5. Rom- iii 



WHAT ARE GOOD THOUGHTS. 247 

Chr. Therefore thou never hadst one good thought 
concerning thyself in thy life. — But let me goon. As 
the word passeth a jugdment upon our heart, so it passeth 
a judgment upon our ways ; and when the thoughts of 
our hearts and ways agree with the judgment which the 
word giveth of both, then are both good, because agree- 
ing thereto. 

Ignor. Make out your meaning. 

Chr. Why the word of God saith, that man's ways 
are crooked ways, not good, but perverse : it saith, they 
are naturally out of the good way, that they have not 
known it. (a) Now when a man thus thinketh of his ways ; 
I say, when he doth sensibly, and with heart-humiliation, 
thus think, then hath he good thoughts of his own ways, 
because his thoughts now agree with the judgment of the 
word of God. 

Ignor. What are good thoughts concerning God ? 
Chr. Even, as I have said concerning ourselves, when 
our thoughts of God do agree with what the word saith of 
him; and that is, when we think of his being and attrib- 
utes as the word hath taught; of which I cannot now dis- 
course at large. But to speak of him in reference to us ; 
then we have right thoughts of God, when we think that 
he knows us better than we know ourselves, and can see 

sin in us, when and where we can see none in ourselves : 



when we think he knows our inmost thoughts, and that 
our heart, with all its depths, is always open unto his 
eyes: also when we think that all our righteousness 
stinks in his nostrils, and that therefore he cannot abide 
to see us stand before him in any confidence, even in all 
our best performances. 



(a) Ps. cxxv. 5. Prov.ii. 15- 

H h 



248 ignorance's faith; christian 

Ignor. Do you think that I am such a fool as to think 
God can see no further than I? or that I would come to 
God in the best of my performances ? 

Chr. Why, how dost thou think in this matter? 

Ignor. Why, to be short, I think I must believe in 
Christ for justification. 

Chr. How ? think thou must believe in Christ when 
thou seest not thy need of him ! Thou neither seest thy 
original nor actual infirmities ; but hast such an opinion of 
thyself, and of what thou doest, as plainly renders thee 
to be one that did never see a necessity of Christ's per- 
sonal righteousness to justify thee before God.* How 
then dost thou say, I believe in Christ? 

Ignor. I believe well enough for all that. 

Chr. How dost thou believe? 

Ignor. I believe that Christ died for sinners; and that 
I shall be justified before God from the curse, through 
his gracious acceptance of my obedience to his laws. Or 
thus, Christ makes my duties, that are religious, accept- 
able to his Father by virtue of his merits, and so shall I 
be justified. f 

Chr. Let us give an answer to this confession of thy 

faith. 

1. Thou believest with a fantastical faith; for this faith 

is no where described in the word. 



* Here we see how naturally (he notion of man's righteousness blinds 
his eyes to, and keeps his heart from believing, that Christ alone justifies a 
sinner in the sight of God : and yet such talk of believing, but their faith 
is only fancy. They do not believe unto righteousness, but imagine they 
have now, or shall get a righteousness of their own, some how or other. 
Awful delusion ! 

t Here is the very essence of that delusion which works by a lie, and so 
much prevails, and keeps up an unscriptural hope in the hearts of so many 
professors. Do, reader, study this point well ; for here seems to be a show 
of scriptural truth, while the rankest poison lies concealed in it. For it. 
is utterly subversive of, and contrary to the faith and hope of the gospel- 



CONTRASTS IT WITH JUSTIFICATION. 249 

2. Thou believest with a false faith; because thou 
Jakest justification from the personal righteousness of 
Christ, and appliest it to thy own. 

3. This faith maketh not Christ a justifier of thy per- 
son, but of thy actions ; and of thy person for thy ac- 
tions' sake, which is false. 

4. Therefore this faith is deceitful, even such as will 
leave thee under wrath in the day of God Almighty ■ 
for true justifying faith puts the soul, as sensible of its 
lost condition by the law, upon fleeing for refuge unto 
Christ's righteousness; (which righteousness of his is 
not an act of grace, by which he maketh for justifica- 
tion, thy obedience accepted of God, but his personal 
obedience to the law, in doing and suffering for us 
what that required at our hands:) this righteousness, I 
say, true faith accepteth ; under the skirt of which the 
soul being shrouded, and by it presented as spotless 
before God, it is accepted, and acquitted from condem- 
nation.^ 

Ignor. What ! would you have us trust to what Christ 
in his own person hath done without us ? This conceit 
would loosen the reins of our lust, and tolerate us to live 
as we list: for what matter how we live, if we may be 
justified by Christ's personal righteousness from all, when 
we believe it?f 



* Under these four heads, we have a most excellent defection of a pre- 
sumptive and most dangerous error which now greatly prevails ; as well 
as a scriptural view of the nature of true faith, and the ohjec! it fixes on 
wholly and solely for justification before God, and acceptance with God. 
Reader, for thy soul's sake look to thy foundation. See that you build 
upon nothing in self, but all upon that sure foundation which God hath 
laid, even his beloved Son. 

t No sooner can you propose to an ignorant professor, Christ's right- 
eousness alone for justification, but he instantly displays his ignorance of 
the power of the truth, and the influence of faith, by crying out, " Antino- 
mianism ! O you are for destroying holiness at the root, and for bringing 
~m licentiousness like a flood." Thus pride works by a lie, and is support- 



250 IGNORANCE ANSWERS WITH REPROACHES. 

Chr. Ignorance is thy name; and as thy name is, so 
art thou ; even this thy answer demonstrateth what I say. 
Ignorant thou art of what justifying righteousness is, and 
as ignorant how to secure thy soul, through the faith of 
it, from the heavy wrath of God. Yea, thou also art 
ignorant of the true effect of saving faith in this righteous- 
ness of Christ, which is to bow and win over the heart to 
God in Christ, to love his name, his word, ways and peo- 
ple, and not as thou ignorantly imaginest. 

Hope. Ask him if ever he had Christ revealed to him 
from heaven.^ 

Ignor. What ! you are a man for revelations ! I do 
believe that what both you and all the rest of you say 
about that matter, is but the fruit of distracted brains. 

Hope. Why, man! Christ is so hid in God from the 
natural apprehensions of the flesh, that he cannot by any 
man be savingly known, unless God the Father reveals 
him to them. 

Ignor. That is your faith, but not mine : yet mine, I 



ed by self-righteousness, in opposition to God's grace, and submission to 
Christ's righteousness. This is a spreading heresy of the flesh, which most 
dreadfully prevails at this day. Be not deceived. 

* This, by natural men, is deemed the very height of enthusiasm ; but a 
spiritual man knows the blessedness, and rejoices in the comfort of this. 
It is a close question ; what may we understand by it ? Doubtless, what 
Paul means, when he says, " It pleased God to reveal his Son in me," 
Gal. i. 16 ; that is, he had such an internal, spiritual, experimental sight 
and knowledge of Christ, and of salvation by him, that his heart embraced 
him, his soul cleaved to him, his spirit rejoiced in him ; his whole man 
was swallowed up with the love of him, so that he cried out in the joy of* 
his soul, This is my beloved and my friend — my Saviour, my God, and 
my salvation. He is the chief of ten thousand, and altogether lovely. — 
We know nothing of Christ savingly, comfortably, and experimentally, 
till he is pleased thus to reveal himself to us. Matt. xi. 27. This spiritual 
revelation of Christ to the heart, is a blessing and comfort agreeable to, 
and consequent upon, believing on Christ, as revealed outwardly in the 
word. Therefore every sincere soul should wait and look, and long, and 
pray for it. Be ware you do not despise it ; if you do, you will betray your 
ignorance of spiritual things as Ignorance did. 



AND BREAKS OFF THE CONVERSATION. 261 

doubt not, is as good as yours, though I have not in my 
head so many whimsies as you. 

Chr. Give me leave to put in a word : — you ought 
not to speak so slightly of this matter : for this I boldly 
affirm (even as my good companion hath done,) that no 
man can know Jesus Christ but by the revelation of the 
Father ; yea, and faith too, by which the soul layeth 
hold upon Christ (if it be right,) must be wrought by the 
exceeding greatness of his mighty power ;(«) the working 
of which faith, I perceive, poor Ignorance, thou art ig- 
norant of. Be awakened then, see thine own wretched- 
ness, and flee to the Lord Jesus ; and by his righteous- 
ness, which is the righteousness of God, (for he himself 
is God,) thou shalt be delivered from condemnation.* 

Ignor. You go so fast, I cannot keep pace with you: 
do you go on before : I must stay a while behind. f 

Then they said — 

u Well, Ignorance, wilt thou yet foolish be 
• To slight good counsel, ten times given thee ? 
And if thou yet refuse it, thou shalt know, 
Ere long, the evil of thy doing so. 
Remember, man, in time : stop, do not fear : 
Good counsel taken well saves; therefore hear.; 
But if thou yet shalt slight it, thou wilt be 
The loser, Ignorance, I'll warrant thee." 



* That sinner is not thoroughly awakened, who does not see his need 
of Christ's righteousness to be imparted to him. Nor is he quickened, 
who has not fled to Christ as the end of the law for righteousness to every 
one who believes. Rom. x. 4. 

t Ignorant professors cannot keep pace with spiritual pilgrims, nor can 
they relish the doctrines of Christ being all in all, in the matter of justifi- 
cation and salvation. 

(a) Matt. xi. 2y. 1 Cor. sii. 3. Eph. i. 18, 19. 



252 CHRISTIAN COMMISERATES IGNORANCE- 

Then Christian addressed himself thus to his fellow : 

Chr. Well, come, my good Hopeful, I perceive that 
thou and I must walk by ourselves again. 

So I saw in my dream, that they went on apace before, 
and Ignorance he came hobbling after. Then said Chris- 
tian to his companion, It pities me much for this poor 
man : It will certainly go ill with him at last. 

Hope. Alas ! There are abundance in our town in 
this condition, whole families, yea, whole streets, and that 
of pilgrims too ; and if there be so many in our parts, how 
many think you must there be in the place where be was 
born ?* 

Chr. Indeed, the word saith, " he hath blinded their 
eyes, lest they should see, ,, &c. 

But, now we are by ourselves, what do you think of 
such men ? have they at no time, think you, convictions 
of sin, and so consequently fear that their state is danger- 
ous ? 

Hope. Nay, do you answer the question yourself, for 
you are the elder man. 

Chr. Then I say, sometimes, (as I think) they may ; 
but they, being naturally ignorant, understand not that 
such convictions tend to their good ; and therefore they 
do desperately seek to stifle them, and presumptuously 
continue to flatter themselves in the wav of their own 
hearts. 

Hope. I do believe, as you say, that fear tends much 
to men's good, and to make them right at their beginning 
to go on pilgrimage. 



t Ignorance had just the same natural notions of salvation which he 
was born with, only he had been taught to dress them up by the art of 
sophistry. Hence it is they so much abounded among professors in every 
age. what a mercy to be delivered from them, to be spiritually en 
lightened and taught the truth as it is in Jesus ! 



THE NATURE AND ADVANTAGE OF RIGHT FEAR. 2,53 

Chr. Without all doubt it doth, if it be right : for so 
says the word, " The fear of the Lord is the beginning of 
wisdom. "(a) 

Hope. How will you describe right fear? 
Chk. True or right fear is discovered by three things : 
1. By its rise : it is caused by saving convictions for sin. 
— 2. It driveth the soul to lay fast hold of Christ for sal- 
vation. — 3. It begetteth and continueth in the soul a great 
reverence of God, his word, and ways, keeping it tender, 
and making it afraid to turn from them, to the right hand 
or the left, to any thing that may dishonour God, break 
its peace, grieve the Spirit, or cause the enemy to speak 
reproachfully. 

Hope. Well said ; I belive you have said the truth. 
Are we now almost got past the Enchanted Ground ? 
Chr. Why ? art thou weary of this discourse ? 
Hope. No verily, but that I would know where we are. 
Chr. We have not now above two miles further to go 
thereon. — But let us return to our matter. — Now the igno- 
rant know not that such convictions, that tend to put them 
in fear, are for their good, and therefore they seek to 
stifle them. 

Hope. How do they seek to stifle them ? 
Chr. 1. They think that those fears are wrought by 
the devil (though indeed they are wrought by God ;) and 
thinking so, they resist them, as things that directly tend 
to their overthrow. 2. They also think that these fears 
tend to the spoiling of their faith ; when, alas for them, 
poor men that they are, they have none at all ! — and 
therefore they harden their hearts against them. 3. They 
presume they ought not to fear, and therefore in'despiU 



(a) Job xxviii. 28. Psal cxi. 10. Prov. i.7. ix. 10 



254 DISCOURSE CONCERNING TEMPORARY* 

of them wax presumptuously confident. 4. They see 
that those fears tend to take away from them their pitiful 
old self-holiness,^ and therefore they resist them with all 
their might. 

Hope. I know something of this myself: before I 
knew myself it was so with me.f 

Chr. Well, we will leave, at this time, our neighbour 
Ignorance by himself, and fall upon another profitable 
question. 

Hope. With all my heart: but you shall still begin. 
Chr. Well, then, did you know, about ten years ago, 
one Temporary in your parts, who was a forward man in 
religion then ? 

Hope. Know him ! yes ; he dwelt in Graceless, a 
town about two miles off of Honesty, and he dwelt next 
door to one Turnback. 

Chr. Right! he dwelt under the same roof with him. 
Well, that man was much awakened once ; I believe that 
then he had some sight of his sins, and of the wages that 
were due thereto. 

Hope. I am of your mind, (for my house not being 
above three miles from him) he would oft-times come to 
me, and that with many tears. Truly I pitied the man, 
and was not altogether without hope of him ; but one may 
see, it is not every one that cries Lord, Lord. 



* Pitiful old self-holiness. Mind this phrase. Far was it from the heart 
of good Mr. Bunyan to decry real holiness. I suppose he was never 
charged with it ; if he was, it must be by such who strive to exalt their 
own holiness more than Christ's righteousness; if so, it is pitiful indeed. 
It is nothing but self-holiness, or the holiness of the old man of sin ; for 
true holiness springs from the belief of, and love to the truth. All besides 
this only finds to self-confidence and self-applause. 

t It is profitable to call to mind one's own ignorance, and natural de- 
pravity when in our unrenewed estate, to excite humility of heart, and 
thankfulness to God, who made us to differ, and to rxcite pity toward; 
those who are walking in nature's pride, self-righteousness, and self-confi- 
dence. 



hopeful's account op apostacy of such men. 255 

Chr. He told me once that he was resolved to go on 
pilgrimage, as we go now ; but all of a sudden he grew 
acquainted with one Saveself,* and then he became a 
stranger to me. 

Hope. Now, since we are talking about him, let us a 
little inquire into the reason of the sudden backsliding of 
him and some others. 

Chr. It may be very profitable ; but do you begin. 

Hope. Well then, there are in my judgment four rea- 
sons for it. 

1. Though the consciences of such men are awa- 
kened, yet their minds are not changed : therefore, 
when the power of guilt weareth away, that which pro- 
voketh them to be religious ceaseth : wherefore they 
naturally return to their old course again : even as we see 
the dog that is sick of what he hath eaten, so long as 
his sickness prevails he vomits and casts up all : not that 
he doeth this of free mind (if we must say a dog hath a 
mind,) but because it troubleth his stomach ; but now, 
when his sickness is over, and so his stomach eased, his 
desires being not at all alienated from his vomit, he turns 
him about, and licks up all ; and so is it true which is 
written, " The dog is turned to his own vomit again." 
(a) Thus, I say, being hot for heaven, by virtue only 
of the sense and fear of the torments of hell, as their sense 
of hell, and fear of damnation, chills and cools, so their de- 



* Saveself- This generation greatly abounds among us Those who are 
under this spirit, are strangers to themselves, to the truths of God's law, 
and the promises of his gospel, and so consequently are strangers to those 
who know themselves to be totally lost ; are dead to every hope of saving 
themselves, and look only to, and glory only in salvation by Jesus. " Two 
cannot walk together except they be agreed." Amos iii. 3. 

(«) 2 Peter ii. 22. 

T i 



256 THE EFFECTS OF AN UNRENEWED HEART. 

sires for heaven and salvation cool also. So then it comes 
to pass, that, when their guilt and fear is gone, their de- 
sires for heaven and happiness die, and they return to 
their course again. # 

2 Another reason is, they have slavish fears that do 
overmaster them : — I speak now of the fears that they 
have of men : " for the fear of man bringeth a snare, (a) 
So, then, though they seem to be hot for heaven so 
long as the flames of hell are about their ears, yet, 
when that terror is a little over, they betake themselves 
to second thoughts, namely, that it is good to be wise, 
and not to run (for they know not what) the hazard of 
losing all, or at least of bringing themselves into unavoid- 
able and unnecessary troubles ; and so they fall in with 
the world again. 

3. The shame that attends religion lies also as a block 
in their way : they are proud and haughty, and religion 
in their eye is low and contemptible: therefore, when 
they have lost their sense of hell and wrath to come, they 
return again to their former course. 

4. Guilt, and to meditate terror, are grievous to them ; 
they like not to see their misery before they come into it ; 
though perhaps the sight of it first, if they loved that 
sight, might make them flee whither the righteous flee 
and are safe ; but because they do as I hinted before, 
even shun the thoughts of guilt and terror, therefore, 
when once they are rid of their awakenings about the 
terrors and wrath of God, they harden their hearts 



* A true description of the state of too many professors. Here see the 
reason why so many saints, as they are called, fall away. 

(a) Prov. xxix. 25- 



CHRISTIAN SHOWS HOW THEY DRAW BACK. 257 

gladly, and choose such ways as will harden (hem more 
and more. 

Chr. You are pretty near the business ; for the bot- 
tom of all is, for want of a change in their mind and 
will. And therefore they are but like the felon that 
standeth before the judge ; he quakes and trembles, and 
seems to repent most heartily: but the bottom of all is, 
the fear of the halter; not that he hath any detestation of 
the offences ; as is evident, because, let but this man 
have his liberty, and he will be a thief, and so a rogue 
slili ; whereas, if his mind was changed, he would be 
otherwise. 

Hope. Now I have showed you the reasons of their 
going back, do you show me the manner thereof. 

Chr. So I will willingly. — They draw off their 
thoughts, all that they may, from the remembrance of 
God, death, and judgment to come : — then they cast 
off by degrees private duties, as closet-prayer, curbing 
their lusts, watching, sorrow for sin, &c. — then they 
shun the company of lively and warm Christians ; — after 
that they grow cold to public duty : as hearing, reading, 
godly conference, and the like ; — then they begin to 
pick holes, as we say, in the coats of some of the 
godly, and that devilishly, that they may have a seem- 
ing colour to throw religion (for the sake of some infir- 
mities they have spied in them) behind their backs — 
then they begin to adhere to, and associate themselves 
with carnal, loose, and wanton men : — then they give 
way to carnal and wanton discourses in secret ; and 
glad are they if they can see such things in any that are 
counted honest, that they may the more boldly do it 
through their example — After this, they begin to play 
with little sins openly : — and then, being hardened, they 
show themselves as they are. Thus being launched 



258 CHRISTIAN SHOWS HOW THEY DRAW BACK. 

again into the gulf of misery, unless a miracle of grace 
prevent it, they everlastingly perish in their own de- 
ceivings.* 



* See how gradually, step by step, apostates go back. It begins in the 
unbelief of the heart, and ends in open sins in the life. Why is the love 
of this world so forbidden ? why is covetousness called idolatry ? Because, 
whatever draws away the heart from God, and prevents enjoying close 
fellowship with him, naturally tends to apostacy from him. Look well 
to your hearts and affections Daily learn to obey that command, 
" Keep thy heart with all diligence, for out of it are the issues of life." 
Prov. iv. 23. If you neglect to watch, you will be sure to smart : under 
the sense of sin on earth, or its curse in hell. " See then that ye walk cir- 
cumspectly, not as fools, but as wise, redeeming the time because the 
days are evil." Eph. v. 15. 



THEY ARRIVE AT THE COUNTRY OF BEULAH. 259- 



CHAPTER XX. 

THE PILGRIMS TRAVEL THE PLEASANT COUNTRY OF BEU- 
LAH. SAFELY PASS THE RIVER OF DEATH, AND ARE 
ADMITTED INTO THE GLORIOUS CITY OF GOD. 

NOW I saw in my dream, that by this time the pil- 
grims were got over the Enchanted Ground, and enter- 
ing into the country of Beulah, (a) whose air was very 
sweet and pleasant, the way lying directly through if, 
they solaced themselves there for a season. Yea, here 
they heard continually the singing of birds, and saw 
every day the flowers appear in the earth, and heard 
the voice of the turtle in the land. In this country the 
sun shineth night and day : wherefore this was beyond 
the valley of the Shadow of Death, and also out of the 
reach of Giant Despair; neither could they from this 
place so much as see Doubting Castle.^ Here they 
were within sight of the city they were going to : also 
here met them some of the inhabitants thereof: for in this 
land the shining ones commonly walked, because it was 
upon the borders of heaven. In this land also the con- 
tract between the bride and the bridegroom was renew- 
ed : yea, here, " as the bridegroom rejoiceth over the 
bride, so did their God rejoice over them." Here they 
had no want of corn and wine ; for in this place they met 



* O what a blessed state ! what a glorious frame of the soul is this ! Job 
speaks of it as the candle of the Lord shining upon his head, ch. xxix. 3. 
The church, in a rapture cries out, " Sing heavens, and be joyful O 
earth ; break forth into singing, O mountains, for the Lord hath comforted 
his people." Isa. xxix. 13. Paul calls this ' the fulness of the blessing of 
the gospel of peace." Rom xv. 29. O rest not short of enjoying the full 
hVd&e of gospel peace, and spiritual joy. 

(a) Sol. Song, ii. 10—12 Isa. liii. 4—12. 



fc J6'0 THE PILGRIMS OVERCOME WITH JOY. 

with abundance of what they had sought for in all their 
pilgrimage. Here they heard voices from out of the city, 
loud voices saving, ** Say ye to the daughter of Zion, 
Behold, thy Salvation cometh ! Behold, his reward is 
with him !" Here all the inhabitants of the country call- 
ed them " The holy people, the Redeemed of the Lord, 
Sought out," — &c. 

Now, as they walked in this land, they had more re- 
joicing than in parts more remote from (he kingdom to 
which they were bound; and drawing near to the city 
they had yet a more perfect view thereof. It was budd- 
ed of pearls and precious stones, also the streets thereof 
were paved with gold ; so that, by reason of the natural 
glory of the city, and the reflection of the sun-beams upon 
it, Christian with desire fell sick, Hopeful also had a fit 
or two of the same disease : wherefore here they lay by 
it a while, crying out because of their pangs, " If you see 
my Beloved, tell him that I am sick of love."^ 

But, being a little strengthened, and better able to bear 
their sickness, they walked on their way, and came yet 
nearer and nearer, where were orchards, vineyards, and 
gardens, and their gates opened into the highway. Now, as 
they came up to these places, behold the gardener stood 
in the way ; to whom the pilgrims said, " Whose goodly 
vineyards and gardens are these ?" He answered, " They 
are the King's, and are planted here for his own delight, 
and also for the solace of pilgrims. " So the gardener had 
them into the vineyards, and bid them refresh themselves 
with the dainties :(a) he also showed them there the King's 



* 8ee what it is to long for the full fruition of Jesus in glory. Some have 
been so overpowered hereby, that their earthen vessels were ready to 
burst : their frail bodies have been so overcome, that they have cried, 
Lord, hold thine hand, I faint, I sink, I die, with a full sense of thy pre- 
cious, precious love. Covet earnestly this best gift, Love. Lord, shed if 
more abundantly abroad in these cold hearts of ours! 

(a) Deut. xxiii.24. 



THE GLORY OP THE CITY. 261 

walks and arbours, where he delighted to be : and here 
they tarried and slept. 

Now 1 beheld in my dream, that they talked more in 
their sleep at this time than ever they did in all their jour- 
ney ; and, being in a muse thereabout, the gardener said 
even to me, " Wherefore muses thou at the matter ? It 
is the nature of the grapes of these vineyards, to go down 
so sweetly as to cause (he lips of them that are asleep to 
speak." 

So I saw that when they awoke, they addressed them- 
selves to go up to the city. But, as I said, the reflection 
of the sun upon the city (for the city was pure gold) (a) 
was so extremely glorious, that they could not as yet with 
open face behold it, but through an instrument made for 
that purpose. So I saw that as they went on there met 
them two men in raiment that shone like gold, also their 
faces shone as the light. 

These men asked the pilgrims whence they came ? and 
they told them. They also asked them where (hey had 
lodged, what difficulties and dangers, what comforts and 
pleasures, they had met with in the way ? and they told 
them. Then said the men that met them, « You have 
but two difficulties more to meet with, and then you are in 
the city."* 

Christian then and his companion asked the men to go 
along with them : so they told them they would : But, 
said they, you must obtain it by your own faith. So I 
saw in my dream, that they went on together till they 
came in sight of the gate. 

* What are these two difficulties? are they not death without, and un- 
belief within ? It is through the latter ; that the former is at all distressing 
to us. O for a strong world-conquering, sin subduing, death overcoming 
faith, in life and death ! Jesus, Master, speak the word, unbelief shall flee, 
our faith shall not fail, and our hope shall be steady. 

(a) Rev. xxi. 18- 2 Cor. Hi. 18. 



262 CHRISTIAN ALMOST LOST IN THE RIVER. 

Now I further saw, thatbelwixt them and the gate was 
a river ; but there was no bridge to go over : the river 
was very deep. At the sight therefore of this river, the 
pilgrims were much stunned; but the men that went with 
them, said, " You must go through, or you cannot come at 
the gate."* 

The pilgrims then began to inquire, if there was no 
other way to the gate ? to which they answered, " Yes ; 
but there hath not any, save two, to wit, Enoch and Eli- 
jah, been permitted to tread that path, since the founda- 
tion of the world, nor shall until the last trumpet shall 
sound." The pilgrims then (especially Christian) began 
to despond in their minds, and looked this way and that, 
but no way could be found by them, by which they 
might escape the river. Then they asked the men " if 
the waters were all of a depth?" they said, No; yet 
they could not help them in that case ; " For," said they, 
" you shall find it deeper or shallower, as you believe in 
the King of the place. "f 

They then addressed themselves to the water, and en- 
tering, Christian began to sink, and crying out to his good 
friend Hopeful, he said, " I sink in deep waters ; billows 
go over my head, all his waves go over me. Selah." 



* Well ; now the pilgrims must meet with, and encounter their last en- 
emy, death. When he stares them in the face, their fears arise. Through 
the river they must go. What have they to look at ? what they are in 
themselves, or what they have done and been ? No ; only the same Jesus 
who conquered death for us, and can and will overcome the fear of death 
in us. 

t Faith builds a bridge across the gulf of death, 
Death's terror is the mountain faith removes. 
'Tis faith disarms destruction ; and absolves 
From every clamorous charge the guiltless tomb. 

For, faith views, trusts in, and relies upon the word of Christ, for salvation 
in the victory of Christ over sin, death, and hell. Therefore, in every- 
thing we shall always prove the truth of our Lord's words, " According to 
your faith be it unto you." Matt. ix. 29. O what support in death, to have 
Jesus our triumphant conqueror to look unto, who has disarmed death of 
his sting, and swallowed up death in his victory! 



HOPEFUL ENCOURAGES CHRISTIAN 263 

Then said the other, " Be of good cheer, my brother, 
I feel the bottom, and it is good." Then said Christian, 
"Ah! my friend, the sorrow of death hath compassed 
me about, I shall not see the land that flows with milk 
and honey." And with that a great darkness and horror 
fell upon Christian, so that he could not see before him. 
Also, he in a great measure lost his senses, so that he 
could neither remember, nor orderly talk of any of those 
sweet refreshments, that he had met with in the way of 
his pilgrimage. But all the words that he spake, still 
tended to discover that he had horror of mind, and heart- 
fears that he should die in that river, and never obtain 
entrance in at the gate. Here also, as they that stood by 
perceived, he was much in the troublesome thoughts of 
the sins that he had committed, both since and before he 
began to be a pilgrim. It was also observed, that he was 
troubled with apparitions of hobgoblins and evil spirits ; 
for ever and anon he would intimate so much by words. * 
— Hopeful therefore here had much ado to keep his bro- 
ther's head above water ; yea, sometimes he would be 
quite gone down, and then, ere a while, would rise up 
again half dead. Hopeful did also endeavour to comfort 
him saying, " Brother, I see the gate, and men standing 
by to receive us;" but Christian would answer, " It is 
you, it is you they wait for; you have been Hopeful 
ever since I knew you." "And so have you," said he 
to Christian. "Ah, brother," said he, "surely if J. 



* What ! after all the past, blessed experience, that Christian had enjoy- 
ed of his Lord's peace, love, joy, and presence with him, his holy trans- 
ports and heavenly consolations, is all come to this at last? You know 
" the last enemy that shall be destroyed is death." 1 Cor. xv 26. Satan 
is sometimes suffered to be very busy with God's people in their last mo- 
ments, but he too, like death, is a conquered enemy by our Jesus ; there- 
fore amidst all his attacks, they are safe. For he is faithful to them, and 
almighty to save them. 

K k 



264 HOPEFUL ENCOURAGES CHRISTIAN. 

was right he would now rise to help me; but for my sins 
he hath brought me into the snare, and hath left me." 
Then said Hopeful, " My brother, you have quite for- 
got the text, where it is said of the wicked, * There are 
no bands in their death, but their strength is firm ; they 
are not troubled as other men, neither are they plagued 
like other men.' These troubles and distresses that you 
go through in these waters, are no sign that God hath for- 
saken you; but are sent to try you, whether you will 
call to mind, that which heretofore you have received of 
his goodness, and live upon him in your distresses." 

Then I saw in my dream that Christian was in a muse 
a while. To whom Hopeful added these words, " Be of 
good cheer, Jesus Christ maketh thee whole. "# And 
with that Christian brake out with a loud voice, " Oh, I 
see him again ! and he tells me, « When thou passes! 
through the waters, I will be with thee ; and through the 
rivers, they shall not overflow thee." '(a) — Then they 
both took courage, and the enemy was after that as still 
as a stone, until they were gone over. Christian there- 
fore presently found ground to stand upon, and so it fol- 
lowed that the rest of the river was but shallow ; but 
thus they got over : — Now upon the bank of the river, 
on the other side, they saw the two shining men again, 
who there waited for them. Wherefore being come out 
of the river, they saluted them, saying, " We are mi- 
nistering spirits, sent forth to minister to those that 
shall be heirs of salvation." Thus they went along to- 
wards the gate. — Now you must note, that the city stood 



* Jesus Christ, be is indeed tbe Alpha and Omega, the first and the last, 
the beginning of our hope, and tbe end of our confidence. We begin and 
end the. Christian pilgrimage with him ; and all our temptations and trial? 
speak loudly, and fully confirm to us that truth of our Lord, " Without 
me ye can do nothing." John xv. 5. 

(a) Isa. xliii. 2. 



THEY TALK WITH THE SHINING ONES. 265 

wpon a mighty hill, but the pilgrims went up the hill with 
ease, because they had these two men to lead them up 
by the arms ; also they had left their mortal garments be- 
hind them in the river ; for though they went in with 
them, Ihey came out without them. They therefore 
went up here with much agility and speed, though the 
foundation upon which the city was framed was higher 
than the clouds: they therefore went up through the re- 
gion of the air, sweetly talking as they went, being com- 
forted, because they safely got over the river, and had 
such glorious companions to attend them.^ 

The talk that they had with the shining ones, was 
about tlie glory of the place ; who*told them, that the 
beauty and glory of it was inexpressible. There, said 
they, is "Mount Zion, the heavenly Jerusalem, the in- 
numerable company of angels, and the spirits of just men 
made perfect. "(a) You are going now, said they, to 
the Paradise of God, wherein you shall see the tree of 
life, and eat of the never-fading fruits thereof: and when 
you come there, you shall have white robes given you, 
and your walk and talk shall be every day with the King, 
even all the days of eternity. (6) There you shall not. 
see again such things as you saw when you were in the 
tower region upon the earth, to wit, sorrow, sickness, 
affliction, and death; "for the former things are passed 
away.(c) You are now going to Abraham, to Isaac, and 
to Jacob, and to the prophets, men that God hath taken 



* Ah, children, none can conceive or describe what it is to live in a 
«tate tree from the body of sin and death. Some in such happy, highly- 
favoured moments, have had a glimpse, a foretaste of this, and could re- 
alize it by faith. O for more and more of this, till we possess and enjoy 
it in all its fulness. If Jesus be so sweet by faith below, who can tell what 
be is in full fruition above ? This we must die to know. 

(a) Heb. iii. 22—24. (b) Rev. ii. 7. iii. 4. xxii. 5. (c) Isa. lxv. 16. 



266 THEY TALK WITH THE SHINING ONES. 

away from the evil to come, and that are now "resting 
upon their beds, each one walking in his righteousness. " 
The men then asked, What must we do in the holy 
place 1 To whom it was answered, You must there re- 
ceive the comforis of all your toil, and have joy for all 
your sorrow; you must reap what you have sown, even the 
fruit of all your prayers, and tears, and sufferings for the 
King by the way.(«) In that place you must wear 
crowns of gold, and enjoy the perpetual sight and vision 
of the HolyOne; for "there you shallsee him as he is. 
(b) There also you shall serve him continually with praise, 
with shouting and thanksgiving, whom you desired to serve 
in the world, though with much difficulty, because of the 
infirmity of your flesh. There your eyes shall be de- 
lighted with seeing, and your ears with hearing, the plea- 
sant voice of the Mighty One. There you shall enjoy 
your friends again that are gone thither before you; and 
there you shall with joy receive, even every one that fol- 
lows into the holy place after you. There also you shall be 
clothed with glory and majesty, and put into an equipage 
fit to ride out with the King of Glory. When he shall 
come with sound of trumpet in the clouds, as upon the 
wings of the wind, you shall come with him : and, when 
he shall sit upon the throne of judgment, you shall sit by 
him ; yea, and when he shall pass sentence upon all the 
workers of iniquity, let them be angels or men, you also 
shall have a voice in that judgment, because they were 
his and your enemies. Also when he shall again return 
to the city, you shall go too with sound of trumpet, and 
be ever with him.(c) 



(a) Gal. vi. 7, 8. (b) 1 John iii. 2. 

(c) 1 Thess. iv. 13—17. Jude 14, 15. Dan. vii 9 ? 10. 1 Cor. vi. 2,3 



ARE MET AND WELCOMED BT THE HEAVENLY HOST. 267 

Now, while they was thus drawing towards the gate, 
behold, a company of the heavenly host came out to meet 
them ; to whom it was said by the other two shining ones, 
" These are the men that have loved our Lord, when 
they were in the world, and that have left all for his holy 
name, and he hath sent us to fetch them, and we have 
brought them thus far on their desired journey, that they 
may go in and look their Redeemer in the face with joy." 
Then the heavenly host gave a great shout saying, " Bles- 
sed are they that are called to the marriage-supper of the 
Lamb." (a) There came out also at this time to meet them, 
several of the King's trumpeters, clothed in white and 
shining raiment, who, with melodious noises, and loud, 
made even the heavens to echo with their sound. These 
trumpeters saluted Christian and his fellow, with ten 
thousand welcomes from the world ; and this they did 
with shouting, and sound of trumpet. 

This done, they compassed them round on every side ; 
some went before, some behind, and some on the right 
hand, some on the left, (as it were to guard them through 
the upper region,) continually sounding as they went, 
with melodious noise, in notes on high ; so that the very 
sight was to them that could behold it, as if heaven itself 
was come down to meet them. Thus therefore they 
walked on together ; and, as they walked, ever and anon 
these trumpeters, even with joyful sound, would, by mix- 
ing their music with looks and gestures, still signify to 
Christian and his brother how welcome they were into 
their company, and with what gladness ihey came to 
meet them. And now were these two men, as it were, 
in heaven, before they came at it, being svaliowed up 
with the sight of angels, and with hearing their melodious 

(a) Rev. m'x. !>. 



263 THEY ENTEK THE CITY, AND AliE CLOWNED. 

notes. Here also they had (he city itself in view ; and 
they thought they heard all the bells therein to ring, to wel- 
come them thereto. But, above all, the warm and joy- 
ful thoughts that they had about their own dwelling there 
with such company, and that for ever and ever. Oh ! 
by what tongue or pen can their glorious joy be express- 
ed I*. — Thus they came up to the gate. 

Now, when they were come up to the gate, there was 
written over it, in letters of gold, " Blessed are they that 
do his commandments, that they may have rightf to the 
tree of life, and may enter in through the gales into the 
city.(fl) 

Then I saw in my dream, that the shining men bid 
them call at the gate : the which when they did, some 
from above looked over the gate, to wit, Enoch, Moses, 
and Eiias, &c. to whom it was said, " These pilgrims are 
come from the city of Destruction, for the love that they 
bear to the King of this place ;" and then the pilgrims 
gave in unto them each man his certificate, which they 
had received in the beginning : those therefore were car- 
ried in unto King, who, when he had read them, said, 
" Where are the men V 9 To whom it was answered, 
" They are standing without the gate." The King then 



* Though Mr. Bunyan has been very happy in this spirited description, 
(observes the Rev. Mr. Mason,) yet were he alive, I am sure he would not 
be offended, though I were to say, it is short and faint, infinitely so of the 
reality ; and were be permitled to come in person, and give another de- 
scription, he could only say, what the prophet and apostle tell us, "Eye 
bath not seen, nor ear heard, neither have entered into the heart of man, 
the things which God hath prepared for (hem who love him." Isa. Ixiv. '1. 
1 Cor ii. 9. O for the increase of faith, to behold more clear the heavenly 
vision ; and for love to Jesus, the God of our salvation, that we may have 
more of heaven in our souls, even while we are pilgrims here on the earth. 
For none hut those who love him on earth, can enjoy him in heaven. 

t Right here signifies, pow r er or privilege, as in John i. 12. " To as ma- 
ny as receive Christ, to them gave he power, right, or privilege, to be 
come the sons of God, even to them who believe in his name." 

(a) Rev- xxii. 14. 



THEY ENTER THE CITY, AND ARE CROWNED. 26^ 

tommanded to open the gale, "that the righteous na- 
tion," said he, "that keepeth truth may enter in."*(«) 

Now I saw in my dream, that these two men went in at 
the gate, and lo ! as they entered, they were transfigur- 
ed ; and they had raiment put on that shone like gold. — 
There were also that met them with harps and crowns, 
and gave them to them ; the harps to praise withal, and 
the crowns in token of honour. — Then I heard in my 
dream, that all the bells in the city rang again for joy, and 
that it was said unto them, " Enter ye into the joy of 
your Lord." I also heard the men themselves, that they 
sang with a loud voice, saying, " Blessing, and honour, 
and glory, and power, be to him that sitteth upon the 
throne, and to the Lamb for ever and ever. "(6) 

Now, just as the gates were opened to let in the men, 
I looked in after them, and, behold, the city shone like 
the sun ; the streets also were paved with gold ; and in 
them walked many men with crowns on their heads, palms 
in their hands, and golden harps, to sing praises withal. 

There were also of them that had wings, and they an- 
swered one another without intermission, saying, "Holy, 
holy, holy is the Lord." And after that they shut up 
the gates : which when I had seen, I wished myself 
among them. 



* The righteous nation, who are they ? O say the self-righteous phari- 
sees of the day, they are those, who by their good works and righteous 
actions have made themselves to differ from others, and are thus become 
righteous before God. To whom shall the Lord command the gate of 
glory to be opened but to these good righteous people ! But Peter tells us, 
• The righteous nation is a chosen generation," from among the world, 
are of a different generation to them. They see no righteousness in them- 
selves, and therefore are little, low, and mean in their own eyes; being 
begotten by the word of truth, and born again of the Spirit, they receive 
and love the truth as it is in Jesus. By this truth they regulate their life 
and walk ; and this truth they hold fast in life, and keep unto death; and 
thus living and dying in the belief of the truth, they can say with Paul. 
; ' I have kept the faith, and henceforth there is laid up for me a crown of 
righteousness, which the Lord the righteous judge will give me, and to all 
who love his appearing." 

(a) Isa. xxvii. 2. (fc) R ev . v .i 3; 14, 



270 IGNORANCE FERRIED OVER BY VAIN HOPE. 

Now, while I was gazing upon all these things, I turned 
my head to look back, and saw Ignorance come up to the 
river side : but he soon got over, and that without half 
that difficulty which the other two men met with. For 
it happened that there was then in that place one Vain- 
hope,^ a ferry man, that with his boat helped him over : 
so he, as the other I saw, did ascend the hill, to come up 
to the gate ; only he came alone ; neither did any man 
meet him with the least encouragement. When he was 
come up to the gate, he looked up to the writing that was 
above, and then began to knock, supposing that entrance 
should have been quickly administered to him : but he 
was asked by the man that looked over the top of the 
gate, " Whence come you ? and what would you have V 1 
He answered, " I have eat and drank, in the presence of 
the King, and he has taught in our streets. " Then they 
asked him for his certificate, that they might go in and 
show it to the King : — So he fumbled in his bosom for 
one, and found none. Then said they, You have none : 
but the man answered never a word.f So they told the 



* Vain-hope ever dwells in the bosom of fools, and is ever ready to as- 
sist Ignorance. He wanted him at the last, and he found him. He had 
been his companion through life, and will not forsake him in the hour of 
death. You see Ignorance had no bands in his death ; no fears, doubts, 
and sorrows, no terror from the enemy, but all appeared serene and hap- 
py. Vain-hope was his ferry-man, and he, as the good folks say, died 
like a lamb ; ah, but did such lambs see what was to follow, when Vain- 
hope had wafted them over the river, they would roar like lions. 

t Hence see, that ignorant, vain confident professors, may keep up a 
profession, even unto the end ; yea, and maintain a self-righteous hope to 
the very last, without any internal operation of the Spirit upon their 
hearts, quickening them to a life of faith on the Son of God. Such when 
they are called upon for their their certificate, find themselves destitute of 
one. They set out in nature, and have nothing more about them than 
what their natural notions furnish them with. Spiritual revelations of Christ 
to the heart, through faith in the word, they despised: and therefore, when 
searched to the bottom, behold they are speechless. They could talk of 
their moral powers faithfulness in life, but they have not one word to say 
of precious Christ, and his full salvation ; what he hath wrought in them, 
whereby he becomes altogether lovely in their eyes; and his truths, pro- 
mises and commands, the choice, the delight, and the glory of their 
hearts. O without this, the profession of being a pilgrim will end in aw- 
ful delusion ! 



IGNORANCE IS CARRIED BACK TO HELL. 271 

King, but he would not come down to see him, but com- 
manded the two shining ones, that conducted Christian 
and Hopeful to the city, to go out and take Ignorance, 
and bind him hand and foot, and have him away. Then 
they took him up, and carried him through the air to the 
door that I saw in the side of the hill, and put him in 
there. Then I saw that there was a way to hell, even 
from the gates of heaven, as well as from the city of Des- 
truction.*' So I awoke, and beheld it was a dream. 



* This is a most awful conclusion. Consider it deeply. Weigh it at- 
tentively, so as to get good satisfaction from the word, to these important 
questions. Am I in Christ the way, the only way to the kingdom, or not ? 
Do I see that all other ways, whether of sin or self righteousness, lead to 
hell ? Does Christ dwell in my heart by faith ? Am I a new creature in 
him? Do I renounce my own righteousness, as well as abhor my sins ? 
Do I look toChrist alone for mercy, and depend only on him for holiness ? 
Is he the only hope of my soul, and the only confidence of my heart ? And 
do I desire to be found in him, knowing by the word, and feeling by the 
teaching of his Spirit, that lam totally lost in myself? Thus is Christ form- 
ed in me, the only hope of glory ? Do I study to please him, as well as 
hope to enjoy him ? Is fellowship with God the Father, and his Son Jesus 
Christ, so prized by me, as to seek it and to esteem It above all things ? If 
so, though I may find all things in nature, in the world, and from Satan 
continually opposing this, yet I am in Christ the way, and he is in me the 
truth and the life. I am one with him, and he is one with me, 



h 



THE CONCLUSION. 



NOW Reader, I have told my dream to thee. 

See if thou canst interpret it to me, 

Or to thyself, or neighbour ; but take heed 

Of misinterpreting ; for that, instead 

Of doing good, will but thyself abuse ; 

By misinterpreting evil ensues. 

Take heed also that thou be not extreme, 

■In playing with the outside of my dream : 

Nor let my figure or similitude 

Put thee into a laughter, or a feud : 

Leave this for boys and fools ; but as for thee, 

Do thou the substance of my matter see- 

Put by the curtains, look within my veil, 

Turn up my metaphors, and do not fail; 

There, if thou seekest them, such things thou'lt find 

As will be helpful to an honest mind. 

What of my dross, thou findest here, be bold 

To throw away, but yet preserve the gold. 

What if my gold be wrapped up in ore ? 

None throw away the apple for the core. 

But if thou shalt cast all away as vain, 

I know not but 'twill make me dream again* 

END OF THE FIRST PART. 



THE 

PILGRIMS PROGRESS 

FROM THIS WORLD 

TO THAT WHICH IS TO COME. 

DELIVERED 

UNDER THE SIMILITUDE OF A DREAM. 

PART THE SECOjYI). 

WHEREIN IS SET FORTH THE MANNER OF THE 

SETTING OUT OF 

CHRISTIAN'S WIFE AND CHILDREN; 

THEIR DANGEROUS JOURNEY, AND SAFE ARRIVAL 
AT THE DESIRED COUNTRY. 



BY JOHN BUNYAN. 



A NEW EDITION, DIVIDED INTO CHAPTERS. 

TO WHICH ARE ADDED 

EXPLANATORY AND PRACTICAL NOTES, 

BY W. MASON, ESQ. AND OTHERS 

ALSO, 

A EEY TO THE ALLEGORY, 

WITH A CRITIQUE ON ITS BEAUTIES. 
EMBELLISHED WITH ELEGANT ENGRAVINGS, DESIGNED 

BY RICHARD WESTALL, R. A. 

NEW-YORK: 
PUBLISHED BY WILLIAM BORRADAILE. 

6AMUEL MARKS, PRINTER. 

1822. 



THE 

AUTHOR'S PREFACE 

TO THE 

SECOND PART. 



GO now, my little book, to every place, 
Where my First Pilgrim has but shown his face ; 
Call at their door; If any say, Who's there? 
Then answer thou, Christiana is here. 
If they bid thee come in, then enter thou, 
With all thy boys : and then thou knowest how; 
Tell who they are, also from whence they came ; 
Perhaps they know them by tHeir looks or name : 
But if they should not, ask them yet again, 
If formerly they did not entertain 
One Christian, a Pilgrim? If they say 
They did, and were delighted in his way, 
Then let them know, that those related were 
Unto him ; yea, his wife and children are. 

Tell them, that they have left their house and home. 
Are turned Pilgrims ; seek a world to come : 
That they have met with hardships in the way; 
That they do meet with troubles night and day: 
That they have trode on serpents, fought with devils ; 
Have also overcome as many evils. 
Yea, tell them also of the next who have, 
Of love to pilgrimage, been stout and brave 
Defenders of that way ; and how they still 
Kefuse this world, to do their Father's will. 

Go, tell them also of those dainty things, 
That pilgrimage unto the Pilgrims brings : 



276 PREFACE TO THE SECOND PART* 

Let them acquainted be too, how they are 

Beloved of the King, under his care ; 

"What goodly mansions he for ther provides, 

Though they meet with roiigh winds and swelling tides; 

How brave a calm they will enjoy at last, 

Who to the Lord, and to his ways bold fast. 

Perhaps with heart and hand they will embrace 
Thee, as they did my firstling, and will grace 
Thee and thy fellows with good cheer and fare, 
As show well they of Pilgrims lovers are. 

OBJECTION I. 

But how, if they will not believe of me 
That I am truly thine ; 'cause some there be 
That counterfeit the Pilgrim and his name, 
Seek, by disguise, to seem the very same ; 
And, by that means, have brought themselvesjinto 
The hands and houses of I know not who ? 

ANSWER. 

'Tis true, some have, of late, to counterfeit 
My Pilgrim, to their own my title set ; 
Yea, others half my name, and title too, 
Have stitched to their books, to make them do; 
But yet they, by their features, do declare 
Themselves not mine to be, whose e'er they are. 

If such thou meet'st with, then thine only way, 
Before them all, is to say out thy say, 
In thine own native language, which no man 
Now useth, or with ease dissemble can. 
If, after all, they still of you shall doubt, 
Thinking that you like gypsies go about, 
In naughty ways, the country to defile ; 
Or that you seek good people to beguile 



PREFACE TO THE SECOND PART. 277 

With things unwarrantable, — send for me, 
And I will testify you Pilgrims be; 
Yea, I will testify that only you 
My Pilgrims are, and that alone will do. 

OBJECTION II. 

But yet, perhaps, I may inquire for him, 
Of those that with him damned life and limb : 
What shall I do, when I at such a door 
For Pilgrims ask, and they shall rage no more ? 

ANSWER. 

Fright not thyself, my book ; for such bugbears 
Are nothing else but ground for groundless fears, 
My Pilgrim's book has travell'd sea and land, 
Yet could I never come to understand 
That it w r as slighted, or turn'd out of door, 
By any kingdom, were they rich or poor. 

In France and Flanders, where men kill each other, 
My Pilgrim is esteem'd a friend, a brother. 
In Holland too, 'tis said, as I am told, 
My pilgrim is, with some, worth more than gold. 
Highlanders and wild Irish can agree 
My pilgrim should familiar with them be. 
"Tis in New-England under such advance, 
Receives there so much loving countenance, 
As to be trimm'd, new cloth'd and deck'd with gems, 
That it may show its features and its limbs. 
Yet more ; so public doth my Pilgrim walk, 
That of him thousands daily sing and talk. 
If you draw nearer home, it will appear, 
My Pilgrim knows no grpund of shame or fear : 
City and country both will entertain, 
With welcome, Pilgrim ; yea, they can't refrain 



278 PREFACE TO THE SECOND PART. 

From smiling, if my Pilgrim be but by, 
Or shows his head in any company. 

Brave gallants do my Pilgrim hug and love, 
fisteem it much : yea, value it above 
Things of a greater bulk ; yea, with delight 
Say, my lark's leg is better than a kite. 

Young ladies, and young gentlemen too, 
Do no small kindness to my Pilgrim show : 
Their cabinets, their bosoms, and their hearts, 
My pilgrim has, 'cause he to them imparts 
His pretty riddles, in such wholesome strains, 
As yields them profit double to their pains 
Of reading ; yea, I think I may be bold 
To say, some prize him far above their gold. 

The very children that do walk the street, 
If they do but my holy Pilgrim meet, 
Salute him will ; will wish him well, and say, 
He is the only stripling of the day. 

They that have never seen him, yet admire 
What they have heard of him, and much desire 
To have his company, and hear him tell 
Those pilgrim stories which he knows so well. 

Yea, some that did not love him at the first, 
But call'd him fool and noddy, say they must, 
Now they have seen and heard him, him commend ; 
And to those whom they love, they do him send. 

Wherefore, ray Second Part, thou need'st not be 
Afraid to show thy head : none can hurt thee, 
That wish but well to him that went before : 
'Cause thou com'st after with a second store 
Of things as good, as rich, as profitable, 
For young, for old, for stagg'ring, and for stable. 



PREFACE TO THE SECOND PART. 279 

OBJECTION III. 

But some there be that say, he laughs too loud ; 
And some do say, his head is in a cloud, 
Some say, his words and stories are so dark, 
They know not how by them to find his mark. 

ANSWER. 

One may (I think) say, both his laughs and cries 
May well be guess'd at by his wat'ry eyes. 
Some things are of that nature as to make 
One's fancy chuckle, while his heart doth ache ; 
When Jacob saw his Rachael with the sheep, 
He did at the same time both kiss and weep. 

Whereas some say, A cloud is in his head, 
That doth but show his wisdom's covered 
With his own mantle ; and to stir the mind 
To search well after what it fain would find. 
Things that seem to be hid in words obscure* 
Do but the godly mind the more allure, 
To study what those sayings should contain, 
That speak to us in such a cloudy strain. 

I also know, a dark similitude 
Will on the curious fancy more intrude, 
And will stick faster in the heart and head, 
Than things from similies not borrowed. 

Wherefore, my Book, let no discouragement 
Hinder thy travels : behold ! thou art sent 
To friends, not foes ; to friends that will give place 
To thee, thy Pilgrims, and thy words embrace. 

Besides, what my first Pilgrim left conceal'd, 
Thou, my brave second Pilgrim hast reveal'd : 
What Christian left lock'd up, and went his way, 
Sweet Christiana opens with her key. 

M m 



280 PREFACE TO THE SECOND PART. 

OBJECTION IV. 

But some love not the method of your first : 
.Romance they count it, throw't away as dust. 
If I should meet with such, what should I say ? 
Must I slight them as they slight me, or nay ? 

ANSWER. 

My Christiana, if with such thou meet, 
By all means, in all loving wise, them greet ; 
Render them not reviling for revile ; 
But if they frown, I pr'ythee on them smile : 
Perhaps 'tis nature, or some ill report, 
Has made them thus despise, or thus retort. 

Some love no fish, some love no cheese ; and some 
Love not their friends, nor their own house or home ; 
Some start at pig, slight chicken, love not fowl, 
More than they love a cuckoo or an owl. 
Leave such, my Christiana, to their choice, 
And seek those who to find they will rejoice: 
By no means strive, but in most humble wise, 
Present thee to them in thy Pilgrim's guise. 
Go then, my little Book, and show to all 
That entertain, and bid thee welcome shall, 
What thou shalt keep close shut up from the rest : 
And wish that thou shalt show them may be bless'd 
To them for good, and make them choose to be 
Pilgrims by better far than thee and me. 
Go then, I say, tell all men who thou art ; 
Say, I am Christiana, and my part 
is now, with my four sons, to tell you what 
It is for men to take a Pilgrim's lot. 
Go, also, tell them who and what they be 
That now do go on pilgrimage with thee ; 



PREFACE TO THE SECOND PART. 281 

Say, Here's my neighbour Mercy ; she is one 
That has long time with me a pilgrim gone ; 
Come, see her in her virgin face, and learn 
'Twixt idle ones and Pilgrims to discern. 
Yea, let young damsels learn of her to prize 
The world which is to come, in any wise. 
When little tripping maidens follow God, 
And leave old doating sinners to his rod, 
'Tis like those days, wherein the young ones cry'd 
Hosanna! when the old ones did deride. 

Next, tell them of old Honest, whom you found, 
With his white hairs, treading the Pilgrim's ground ; 
Yea, tell them how plain-hearted this man was; 
How after his good Lord he bare the cross. 
Perhaps with some grey head this may prevail 
With Christ to fall in love, and sin bewail. 

Tell them also, how Mr. Fearing went 
On pilgrimage ; and how the time he spent 
In solitariness, with fears and cries ; 
And how, at last, he won the joyful prize. 
He was a good man, though much down in spirit ; 
He is a good man, and doth life inherit. 

Tell them of Mr. Feeble-mind also, 
Who not before, but still behind would go : 
Show them also, how he'd like t' have been slain, 
And how one Great-heart did his life regain. 
This man was true of heart, though weak in grace ; 
One might true godliness read in his face. 
. Then tell them of Mr. Ready-to-halt, 
A man with crutches, but much without fault : 
Tell them how Mr. Feeble-mind and he 
Did love, and in opinion much agree ; 
And let all know, though weakness was their chance, 
Yet sometimes one w r ould sing, the other dance. 



282 PREFACE TO THE SECOND PART. 

Forget not Mr. Valiant-for-the-truth, 
That man of courage, though a very youth. 
Tell every one his spirit was so stout, 
No one could ever make him face about ; 
And how Great-heart and he could not forbear* 
But put down Doubting Castle; slew Despair! 

Overlook not Mr. Despondency, 
Nor Much-afraid, his daughter, though they lie 
Under such mantles, as may make them look 
(With some) as if their God had them forsook. 
They sofly went, but sure ; and, at the end, 
Found that the Lord of Pilgrims was their friend. 

When thou hast told the world of all these things, 
Then turn about, my Book, and touch these strings : 
Which if but touched, will such music make, 
They'll make a cripple dance, a giant quake. 

Those riddles that lie couch'd within thy breast 
Freely propound, expound, and for the rest 
Of my mysterious lines, let them remain 
For those whose nimble fancies shall them gain. 
■ Now may this little Book a blessing be 
To those who love this little Book and me ; 
And may its buyer have no cause to say, 
His money is but lost or thrown away. 
Yea, may this Second Pilgrim yield that fruit 
As may with each good Pilgrim's fancy suit, 
And may it some persuade that go astray, 
To turn their feet and heart to the right way, 

Is the hearty prayer of the Author, 

JOHN BUNYAN 



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Wm.D.Smith 



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THE 

PILGRIM'S PROGRESS 



PART II. 



CHAPTER I. 

CHRISTIANA WITH HER FOUR SONS, AND A NEIGHBOUR, SET 
OUT ON PILGRIMAGE. 

COURTEOUS COMPANIONS, 
SOME time since, to tell you a dream that I had of 
Christian the pilgrim, * and of his dangerous journey to- 
wards the celestial country, was pleasant to me and pro- 
fitable to you. I told you then also what I saw concern- 
ing his wife and children, and how unwilling they were to 
go with him on pilgrimage: insomuch that he was forced 
to go on his progress without them; for he durst not run 
the danger of that destruction, which he feared would 
come by staying with them in the city of Destruction : 
wherefore, as I then showed you, he left them, and de- 
parted. 



* Though the second part of the Pilgrim's Progress will not strike the 
reader with the novelty of the first, because the same scenes are repeated ; 
yet they are presented with such agreeable variations, as make it an equal 
source of profit and delight. The author explains, in this part, what was 
left more dark in the first, as he tells us in his Preface. On this account 
the Explanatory Notes will be brief on those parts already noticed, while 
the newer matter will be more largely improved. The second part is pe- 
culiarly adapted to direct and encourage female Christians, and young 
persons ; and it is hoped, will be particularly attended to by such. It is 
perhaps needless to remark, that no reasonable doubt can be entertained 
as to the authencity of this work: Mr. Bunyan cannot be imitated ; and 
the sweet simplicity that characterizes the first part, is equally obvious in 
the second. 



284 sagacity's account of the city of destruction* 

Now it has so happened, through the multiplicity of 
business, that I have been much hindered and kept back 
from ray wonted travels into those parts where he went, 
and so could not, till now, obtain an opportunity to make 
further inquiry after whom he left behind, that I might 
give you an account of them. But having had some con- 
cerns that way of late, I went down again thitherward. 
Now having taken up my lodging in a wood, about a mile 
off (he place, as I slept I dreamed again. 

And, as I was in my dream, behold an aged gentleman 
came by where I lay ; and because he was to go some part 
of the way that I was travelling, methought I got up and 
went with him. So, as we walked, and as travellers 
usually do, I was as if we fell into a discourse, and our 
talk happened to be about Christian and his travels : for 
thus I began with the old man : 

Sir, said J, What town is that there below, that lieth 
on the left hand of our way ? 

Then said Mr. Sagacity, (for that was his name,) It is 
Ihe city of Destruction, a populous place, but possessed 
with a very ill-condition and idle sort of people. 

I thought that was that city, quoth I ; I went once my- 
self through that town ; and therefore I know that this re- 
port you give of it is true. 

Sag. Too true! I wish I could speak truth in speak- 
ing better of them that dwell therein. 

Well, Sir, quoth I, then I perceive you to be a well- 
meaning man, and so one that takes pleasure to hear and 
tell of that which is good : pray did you never hear what 
happened to a man some time ago in this town (whose 
name was Christian,) that went on a pilgrimage up towards 
the higher regions ? 

Sag. Hear of him! Ay, and I also heard of the moles- 
tations, troubles, wars, captivities, cries, groans, frights, 



REPORTS CIRCULATED CONCERNING CHRISTIAN. 28j 

and fears, that he met with and had on his journey. Be- 
sides I must tell you, all our country rings of him ; there 
are but few houses, that have heard of him and his doings, 
but have sought after and got the records of his pilgrim- 
age : yea, I think I may say, that this hazardous journey 
has got many well-wishers to his ways ; for, though when 
he was here, he was fool in every man's mouth, yet now 
he is gone he is highly commended of all. For it is said 
he lives bravely where he is : yea, many of them that are 
resolved never to run his hazards, yet have their mouths 
water at his gains. * 

They may, quoth I, well think, if they think any thing 
that is true, that he liveth well where he is ; for he now 
lives at and in the Fountain of life, and has what he has 
without labour and sorrow, for there is no grief mixed 
therewith. But pray, what talk have the people about 
him. 

Sag. Talk! the people talk strangely about him; 
some say, that he now walks in white ;(a) that he has a 
chain of gold about his neck ; that he has a crown of gold, 
beset with pearls, upon his head : others say, that the 
shining ones that sometimes showed themselves to him in 
his journey, are become his companions, and that he is as 
familiar with them in the place where he is, as here one 
neighbour is with another, (b) Besides, it is confidently 
affirmed concerning him, that the King of the place where 
he is, has bestowed upon him already a very rich and 
pleasant dwelling at court, and that he every day eateth, 
and drinketh, and walketh, and talketh with him, and re- 



This is quite natural and very common. The men of this world will 
canonize those for saints, when dead, whom they stigmatized with the 
vilest names when living. O let us leave our characters to Him, who died 
for our sins, and to whom we can commit our souls. 

(a) Rev. iii. 4. vi. 11. (b) Zech. iii. 7. 



286 INQUIRIES CONCERNING CHRISTIAN'S FAMILY. 

ceiveth the smiles and favours of him that is Judge of all 
there. Moreover, it is expected of some, that his Prince, 
the Lord of that country, will shortly come into these 
parts, and will know the reason, if they can give any, why 
his neighbours set so little by him, and had him so much 
in derision, when they perceived that he would be a pil- 
grim.^) 

*For they say, that now he is so in the affections of his 
Prince, and that his Sovereign is so much concerned with 
the indignities that were cast upon Christian, when he be- 
came a pilgrim, that he will look upon all as if done to 
himself : and no marvel, for it was for the love that he had 
to his Prince, that he ventured as he did.f (b) 

I dare say, quoth I, I am glad of it ; I am glad for the 
poor man's sake, for that now he has rest from his la- 
bour, (c) and for that now he reaps the benefits of his tears 
with joy ;(d) and for that he has got beyond the gun-shot 
of his enemies, and is out of the reach of them that hate 
him. I also am glad, for that a rumour of these things is 
noised abroad in this country ; who can tell but that it 
may work some good effect on some that are left behind ? 
But pray, Sir, while it is fresh in my mind, do you hear 
any thing of his wife and children? Poor hearts! I won- 
der in my mind what they do. 

Sag. Who? Christiana and her sons ? They are like 
to do as well as did Christian himself; for though they all 
played the fool at first, and would by no means be per- 
suaded by either the tears or entreaties of Christian, yet 



* Christian's King will take Christian's part. O pilgrim write this upon 
the table of thine heart and read it every step of thy jor rney. 

t Mark this well. No matter what profession we maige, if the love of 
Christ be not its foundation. All is nothing without this love. It is this 
love in the heart, that, like oil in the lamp, keeps the profession of Christ 
burning bright. 

f» Jude sir. 15. (b) Luke x. 16. (c) Itev. xiv. 13. (d) P». csxvi. 5- ft 



HIS WIFE AND CHILDREN BECOME PILGRIMS. 287 

second thoughts have wrought wonderfully with them : so 
they have packed up, and are also gone after him.* 

Better and better, quoth I : but, what I wife and chil- 
dren and all ? 

Sag. It is true : I can give you an account of the mat- 
ter, for 1 was upon the spot at the instant, and was tho- 
roughly acquainted with the whole affair. 

Then, said I, may a man report it for a truth ? 

Sag. You need not fear to affirm it ; I mean, that they 
are all gone on pilgrimage, both the good woman and her 
four boys. And being we are, as I perceive, going some 
considerable way together, I will give you an account of 
the whole matter. 

This Christiana (for that was her name from the day 
that she with her children betook themselves to a pil- 
grim's life,) after her husband was gone over the river, (a) 
and she could hear of him no more, her thoughts began 
to work in her mind. First, for that she had lost her 
husband, and for that the loving bond of that relation was 
utterly broken betwixt them. For you know, said he to 
me, nature can do no less but entertain the living with 
many a heavy cogitation, in the remembrance of the loss 
of loving relations. This, therefore, of her husband, 
did cost her many a tear. But this was not all ; for Chris- 
tiana did also begin to consider with herself, whether her 
unbecoming behaviour towards her husband was not one 
cause that she saw him no more ; and that in such sort he 
was taken away from her. And upon this came into her 
mind, by swarms, all her unkind, unnatural, and ungod- 



* Though moral persuasions, and all the affectionate arguments from a 
tender husband, or an affectionate parent, may appear to prove ineffectu- 
al for the present ; yet let us not neglect our duty, but be earnest in it, 
and leave the event to sovereign grace. 



(a) Partl.p. 26» 

N n 



288 HER ALARMING AND ENCOURAGING DREAMS. 

\y carriage to her dear friend ; which also clogged her 
conscience, and did load her with guilt. She was more- 
over much broken with calling to remembrance the rest- 
less groans, the brinish tears, and self-bemoaning of her 
husband, and how she did harden her heart against all 
his entreaties, and loving persuasions, of her and her sons 
to go with him ; yea, there was not any thing that Chris- 
tian either said to her, or did before her, all the while 
that his burden did hang on his back, but it returned up- 
on her like a flash of lightning, and rent the caul of her 
heart in sunder ; especially that bitter outcry of his, 
" What shall I do to be saved?" did ring in her ears most 
dolefully.^ (a) 

Then said she to her children, " Sons, we are all un- 
done. I have sinned away your father, and he is gone : 
he would have had us with him, but I would not go my- 
self : I also have hindered you of life." With that the 
boys fell into tears, and cried to go after their father. 
" Oh !" said Christiana, " that it had been but our lots 
to go with him ; then it had fared well with us, beyond 
what it is like to do now. For, though I formerly fool- 
ishly imagined concerning the troubles of your father, 
that they proceeded of a foolish fancy that he had, or for 
that he was over-run with melancholy humours'; yet now 
it will not out of my mind, but that they sprang from an- 
other cause ; to-wit, for that the light of life was given 
him ;(b) by the help of which, as I perceive, he has es~ 
caped the snares of death. "f Then they wept all again, 
and cried out, " Oh ! woe worth the day !" 

* Here see, what those who cruelly and unkindly treat their godly re- 
lations and friends on account of their religion, must come t( feel, in the 
bitterness of their spirit, and groan under in the sorrow of their ioul, if 
ever the Lord grants them repentance unto life. 

t Is it any marvel, that a quickened, enlightened sinner, should be judg- 
ed by those around him, who are yet dead in their sins, to be full of whims 

(a) Part I. p. 57. (&) John viii. 12. 



HER ALARMING AND ENCOURAGING DREAMS. 289 

The next night Christiana had a dream ; and behold, 
she saw as if a broad parchment was opened before her, 
in which were recorded the sum of her ways ; and the 
crimes, as she thought, looked very black upon her. 
Then she cried out aloud in her sleep, " Lord have mer- 
cy upon me a sinner :"*(»— and the little children heard 

her. 

After this, she thought she saw two very ill-favoured 
ones standing by her bed side, and saying, " What shall 
we do with this woman? for she cries out for mercy wak- 
ing and sleeping : if she be suffered to go on as she be- 
gins, we shall lose her as we have lost her husband. 
Wherefore we must, by some way, seek to take her off from 
the thoughts of what shall be hereafter, else all the 
world cannot help but she will become a pilgrim." 

Now she awoke in a great sweat ; also a trembling was 
upon her : but after a while she fell to sleeping again. 
And then she thought she saw Christian her husband in a 
place of bliss, among many immortals, with an harp in 
his hand, standing and playing upon it before One that 
sat on a throne, with a rainbow about his head. She saw 
also, as if he bowed his head with his face towards the 
paved work that was under his Prince's feet, saying, 
" I heartily thank my Lord and King for bringing me in- 
to this place." Then shouted a company yof them that 
stood round about, and harped with their harps : but 



and melancholy ? No : it is very natural for them to think us fools and 
mad ; but we know that they really are so. 

* This is the very first cry of an awakened sinner, mercy for the lost 
and miserable : and no sooner are the sinner's eyes opened to see his ru- 
ined, desperate state, and to cry for mercy, but the god of this world, who 
hitherto had blinded the eyes, and kept the heart secure by presumption, 
now opposes the sinner's progress to a throne of grace, to a God of mer- 
cy, -and to the Saviour of the lost. Satan does not easily part with his 
prey. But Jesus the strong man armed with almighty power and ever- 
fasting love, will conquer and cast him out. 

(a) Luke xviii. 13. 



290 SECRET VISIT AND MESSAGE TO CHRISTIANA. 

no man living could tell what they said, but Christian 
and his companions. 

Next morning, when she was up, had prayed to God y 
and talked with her children awhile, one knocked hard at 
the door ; to whom she spake out, saying, " If thou com- 
est in God's name, come in." So he said, "Amen;" 
and opened the door, and saluted her with, " Peace on 
this house." The which when he had done, he said, 
" Christiana, knowest thou wherefore I am come ?" Then 
she blushed and trembled ; also her heart began to wax 
warm with desires to know from whence he came, and 
what his errand was to her. So he said unto her, " My 
name is Secret ;*'# I dwell, with those that are high. It 
is talked of, where I dwell, as if thou hadst a desire to 
go thither : also there is a report, that thou art aware of 
the evil thou hast formerly done to thy husband, in har- 
dening of thy heart against his way, and in keeping of 
these babes in their ignorance. Christiana, the Merciful 
One has sent me to tell thee, that he is a God ready to 
forgive, and that he taketh delight to multiply the par- 
don of offences. He also would have thee to know, that 
he inviteth thee to come into his presence, to his table, 
and that he will feed thee with the fat of his house, and 
with the heritage of Jacob thy father. 

" There is Christian, thy husband that was, with legi- 
ons more, his companions, ever beholding that face that 
doth minister life to the beholders : and they will all be 
glad, when they shall hear the sound of thy feet step over 
thy father's threshold." 



* " The fear of the Lord is the beginning of wisdom," Psalm cxi. 10. 
and " The secret of the Lord is with them who fear him," Psalm xxv. 14, 
The Spirit the Comforter, never convinces the soul of sin, but he also re- 
vives and comforts the sincere heart with glad tidings of free and full par- 
don of sin, through the blood of the LAMB. 






HE GIVES HER A LETTER FROM THE KING. 291 

Christiana at this was greatly abashed in herself, and 
bowed her head to the ground. This Vision proceeded, 
and said, " Christiana, here is also a letter for thee, which 
I have brought from thy husband's King ;" so she took 
it, and opened it, but it smelt after the manner of the best 
perfume. (a) Also it was written in letters of gold. The 
contents of the letter were these : " that the King would 
have her do as did Christian her husband ; for that was 
the only way to come to his city, and to dwell in his pre- 
sence with joy for ever." At this the good woman was 
quite overcome : so she cried out to her visitor, " Sir, will 
you carry me and my children with you, that we may also 
go and worship the King?" 

Then said the visitor, " Christiana, the bitter is before 
the sweet. Thou must through troubles^ as he did that 
went before thee, enter this celestial city. Wherefore I 
advise thee to do as did Christian thy husband : go to the 
Wicket-gate yonder over the plain ; for that stands in the 
head of the way up which thou must go, and I wish thee 
all good speed. Also I advise thee that thou put this let- 
ter in thy bosom : that thou read therein to thyself, and 
to thy children, until they have got it by heart ; for it is 
one of the songs that thou must sing while thou art in this 
house of thy pilgrimage :(b) also this thou must deliver in 
at the far gate."^ 

Now I saw in my dream, that this old gentleman, as he 
told me this story, did himself seem to be greatly affected 
therewith. He morever proceeded, and said, So Chris- 



* Says our Lord, " When the Spirit is come, he shall testify of me — he 
shall lead you into all truth — he shall show you things to come." All this 
the convinced sinner finds true in experience. As the Spirit testifies of 
Christ, so he leads the soul to Christ, that he may be the sinner's only hope, 
sralvaiion, and strength. Thus he glorifies Christ. 

(a) Sol. Songs i. 3. (b) Psal. cxix. 54. 



292 Christiana's discourse to her sons. 

tiana called her sons together, and began thus to address 
herself unto thetn : " My sons, I have as you may per- 
ceive been of late under much exercise in my soul about 
the death of your father ; not for that I doubt at all of his 
happiness ; for I am satisfied now that he is well. I have 
been also much affected with the thoughts of mine own 
estate and yours, which I verily believe is by nature mis- 
erable. My carriage also to your father in his distress is 
a great load to my conscience*; for I hardened both my 
heart and yours against him, and refused to go with him 
on pilgrimage. 

" The thoughts of these things would now kill me out- 
right, but for that a dream which I had last night, and 
but that for the encouragement this stranger has given me 
this morning. Come, my children let us pack up, and be 
gone to the gate that leads us to that celestial country, 
that we may see your father, and be with him and his 
companions in peace, according to the laws of that land." 
Then did her children burst out into tears, for joy that 
the heart of their mother was so inclined. So the visitor 
bid them farewell ; and they began to prepare to set out 
for their journey. 

But, while they were thus about to be gone, two of the 
women that were Christiana's neighbours came up to her 
house, and knocked at her door. To whom she said as 
before. At this the women were stunned ; for this kind 
of language they used not to hear, or to perceive to drop 
from the lips of Christiana.* Yet they came in : but, be- 



* Reader, stop and examine ; did ever any of your former friends and 
carnal acquaintance take knowledge of a difference in your language and 
conduct? Do they still approve of you as well as ever? What reason, 
then, have you to think yourself a pilgrim? for no sooner does any one 
commence a pilgrim, but that word is fulfilled, " For then I will turn to 
the people a pure language." Zeph. iii. 9. If the heart be ever so little ac- 



CHRISTIANA 19 VISITED BY TWO NEIGHBOURS. 293 

bold, they found the good woman preparing to be gone 
from her house. 

So they began, and said, " Neighbour, pray, what is 
your meaning by this V 

Christiana answered, and said to the eldest of them, 
whose name was Mrs. Timorous, " I am preparing for a 
journey." (This Timorous was daughter to him that 
met Christian upon the hill of Difficulty, and would have 
had him gone back for fear of the lions.) (a) 

Tim. For what journey, I pray you ? 

Chr. Even to go after my old husband. — And with 
that she fell a weeping. 

Tim. I hope not so, good neighbour; pray, for your 
poor children's sake, do not so unwomanly cast away 
yourself. 

Chr. Nay, my children shall go with me : not one of 
them is willing to stay behind. 

Tim. I wonder in my heart, what or who has brought 
you into this mind ! 

Chr. Oh, neighbour, knew you but as much as I do, 
I doubt not but that you would go along with me. 

Tim. Pr'ythee, what new knowledge hast thou got, 
that so worketh off thy mind from thy friends, and that 
tempteth thee to go nobody knows where? 

Then Christiana replied, I have been sorely afflicted 
since my husband's departure from me; but especially 
since he went over the river. But that which troubleth 
me most, is my churlish carriage to him, when he was un- 
der his distress. Besides, I am now as he was then ; noth- 
ing will serve me but going on pilgrimage. I was a dream- 



quainted with the Lord, the tongue will discover it, and the carnal and 
profane will ridicule and despise you for it. 

(a) Part I. p. 106 



294 TO WHOM SHE DECLARES HER INTENTlOtf. 

Sng last night, that I saw him. Oh that my soul was with 
him ! He dwelleth in the presence of the King of the 
country ; he sits and eats with him at his table ; he is be- 
come a companion of immortals, and has a house now 
given him to dwell in, to which the best palaces on earth, 
if compared, seem to me but as a dunghill, (a) The 
Prince of the palace has also sent for me, with promises 
of entertainment, if I shall come to him ; his messenger 
was here even now, and brought me a letter, which in- 
vites me to come. — And with that she plucked out her 
letter, and read it, and said to them,^ What now will you 
say to this ? 

Tim. Oh the madness that has possessed thee and thy 
husband ! to run yourselves upon such difficulties ! You 
have heard, I am sure, what your husband did meet with, 
even in a manner, at the first step that he took on his 
way, as our neighbour Obstinate can yet testify, for he 
went along with him ; yea, and Pliable too, until they, 
like wise men, were afraid to go any further, (b) We al- 
so heard, over and above, how he met with the lions, 
Apollyon, the Shadow of Death, and many other things. 
Nor is the danger that he met with at Vanity-fair, to be 
forgotten by thee. For if he, though a man was so hard 
put to it, what canst thou, being but a poor woman, do ? 
Consider also, that these four sweet babes are thy chil- 
dren, thy flesh, and thy bones. Therefore, though thou 
shouldst be so rash as to cast away thyself; yet for the 
sake of the fruit of thy body, keep them at home.f 



* This was a letter full of the love of Jesus, and the precious invitation, 
of his loving heart to all sinners to come unto him, as recorded in his 
blessed word. Happy sinners, whose eyes are opened to read them : but 
this the world calls madness. 

t The Lord, who quickens us by his Spirit, and calls us by his word? 
well knows the carnal enemies who will oppose our progress in the divine 
life : therefore he tells us, " If thy brother, or the wife of bosom, or thy 

(a) 2 Cor. v. 1—4. (b) Part I. p. 61—68. 



MERCY INCLINES TO ACCOMPANY HER. 295 

But Christiana said unto her, Tempt me not my neigh- 
bour : I have now a price put into my hand to get a gain, 
and I should be a fool of the greatest sort, if I should 
have no heart to strike in with the opportunity. And for 
that you tell me of all these troubles that I am like to 
meet with in the way, they are so far from being to me a 
discouragement, that they show I am in the right. The 
bitter must come before the sweety and that also will make 
the sweet the sweeter. Wherefore, since you came not 
to my house in God's name, as I said, I pray you be 
gone, and do not disquiet me further.* 

Then Timorous also reviled her, and said to her fel- 
low, " Come, neighbour Mercy, let us leave her in her 
own hands, since she scorns our counsel and company. " 
But Mercy was at a stand, and could not so readily com- 
ply with her neighbour ; and that for a two-fold reason : — 
1st. Her bowels yearned over Christiana. So she said 
within herself, "If my neighbour will needs be gone, I 
will go a little way with her, and help her." — 2dly. Her 
bowels yearned over her own soul; for what Christiana 
had said, had taken some hold upon her mind. Where- 
fore she said within herself again, " I will yet have more 
talk with this Christiana; and if I find truth and life in 
what she shall say, myself with my heart shall also go with 



friend, which is as thine own soul, entice thee secretly from the Lord, 
thou shalt not hearken unto him," &.c. Deut, xiii. 6. Let the word ot 
God be the rule, and Christiana's conduct an example to all who are set- 
ting their face Zion-ward. beware of the reasoning of the flesh. Dread 
to lookback. Tremble at the thought of going back ; for the Lord hath 
no pleasure in such. Heb. x. 38. 

* That is riirht. It is well to be bold in the name of the Lord, with 
those who seek to turn us away from following on to know the Lord, 
for nothing less than life and salvation, or death and damnation, will be 
the issue of it O pilgrims, beware : beware of parleying with the car- 
nal. Ever remember, you have a nature prone to catch the falling spark 
from their flint and steel, and tinder about you ever ready to take the fire 

O o 



£96 TIMOROUS, BAT's-EYES, &C. TALK OF CHRISTIANA* 

her." Wherefore Mercy began thus to reply to her 
neighbour Timorous. 

Mer. Neighbour, I did indeed come with you to see 
Christiana this morning; and, since she is, as you see, a 
taking her last farewell of the country, I think to walk 
this sun-shiny morning a little with her, to help her on 
her way. — But she told her not of her second reason, but 
kept it to herself. 

Tim. Well, I see you have a mind to go a fooling too ; 
but take heed in time, and be wise : while we are out of 
danger, we are out ; but, when we are in, we are in. — 
So Mrs. Timorous returned to her house, and Christiana 
betook herself to her journey. # But, when Timorous 
was got home to her house, she sends for some of her 
neighbours, to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, 
Mrs. Light-mind, and Mrs. Know-nothing. So, when 
they were come to her house, she falls to telling the story 
of Christiana, and of her intended journey. And thus 
she began her tale — 

Neighbours, having but little to do this morning, I went 
to give Christiana a visit; and, 'when I came at the door, 
I knocked, as you know it is our custom: and she an- 
swered, "If you come in God's name, come in." So in 
I went, thinking all was well : but, when I came in, I 
found her preparing herself to depart the town : she, and 
also her children. So I asked her, what was her mean- 
ing by that? And she told me in short, that she was now 
of a mind to go on pilgrimage, as did her husband. She 
told me also a dream that she had, and how the King of 
the country where her husband was, had sent her an in- 
viting letter to come thither. 



* Here we see our Lord's word verified, " The one shall be taken, and 
the other left." Matt. xxiv. 41. Mercy obeys the call — Timorous per 
versely rejects it. 



TIMOROUS, BAT's-EYES, &C TALK OF CHRISTIANA. 29? 

Then said Mrs. Know-nolhing, And what, do you think 
she will go? 

Tim. Ay, go she will, whatever come on't; and me- 
thinks, I know it by this ; for that which was my great 
argument to persuade her to stay at home, (to-wit,) the 
troubles she was like to meet with in the way,) is one great 
argument with her, to put her forward on her journey. 
For she told me in so many words, " The bitter goes be- 
fore the sweet : yea, and forasmuch as it doth, it makes 
the sweet the sweeter." 

Mrs. BatVeyes. Oh this blind and foolish woman I 
and will she not take warning by her husband's afflictions ? 
For my part, I see, if he were here again, he would rest 
him content in a whole skin, and never run so many haz- 
ards for nothing. 

Mrs. Inconsiderate also replied, saying, Away with 
such fantastical fools from the town : a good riddance for 
my part, I say of her ; should she stay where she dwells, 
and retain this mind, who could live quietly by her ? for 
she will either be dumpish or unneighbourly, to talk of 
such matters as no wise body can abide : wherefore, for 
my part, I shall never be sorry for her departure ; let her 
go, and let better come in her room : it was never a good 
world since these whimsical fools dwelt in it.^ 

Then Mrs. Light-mind added as followetb : Come, put 
this kind of talk away. I was yesterday at madam Wan- 
ton's,^) where we were as merry as the maids. For 
who do you thin<yshould be there, but I and Mrs. Love- 

* how do such carnal wretches sport with their own damnation, 
while they despise the precious truths of God, and ridicule his people ; 
But as it was in the beginning, he who was born after the flesh persecuted 
him who was born after the Spirit, so it will be, as long as the seed of th<^ 
woman and the seed of the serpent are upon the earth. 

(a) Part I. p. 144. 



i!98 CHRISTIANA PERSUADES MERCY TO GO WITH HER, 

the-flesb, and three or four more, with Mrs. Lechery, 
Mrs. Filth, and some others : so there we had music and 
dancing, and what else was meet to fill up the pleasure. 
And, I dare say, my lady herself is an admirable well- 
bred gentlewoman, and Mr. Lechery is as pretty a fellow. 

By this time Christiana was got on her way, and Mercy 
went along with her: so as they went, her children being 
there also, Christiana began to discourse. " And, Mer- 
cy," said Christiana, " I take this as an unexpected fa- 
vour, that thou shouldest set foot out of doors with me, 
to accompany me a little in ray way." 

Then said young Mercy, (for she was but young,) If 
I thought it would be to purpose to go with you, I would 
never go near the town. 

Well, Mercy, said Christiana, cast in thy lot with me ; 
I well know what will be the end of our pilgrimage : my 
husband is where he would not but be for all the gold in 
the Spanish mines. Nor shalt thou be rejected, though 
thou goest but upon my invitation. The King, who hath 
sent for me and my children, is one that delighteth in mer- 
cy. Besides, if thou wilt, I will hire thee, and thou shalt 
go along with me as my servant. Yet we will have all 
things in common betwixt thee and me : only go along 
with me.* 

Mer. But how shall I be ascertained that I also shall 
be entertained ? Had I this hope from one that can tell, I 
would make no stick at all, but would go, being helped 
by him that can help, though the way was never so te- 
dious, -j- 



* Such is the true spirit of all real pilgrims. They wish others to know 
Christ, and to become followers of him with themselves. O how happy 
are they when the Lord is pleased to draw the hearts of any of their fellow- 
sinners to himself. 

t Though Christiana clearly saw and knew her calling of God, yet 
Mercy did not ; therefore she is in doubt about it. Just so it is with many 
at their first setting out. Hence they are ready to say, that they could 



MERCY GRIEVES FOR HER CARNAL RELATIONS. 299 

Chr. Well loving Mercy, I will tell thee what thou 
shalt do : go with me to the Wicket-gate, and there I 
will further inquire for thee ; and, if there thou shalt not 
meet with encouragement, I will be content that thou 
shalt return to thy place ; I also will pay thee for thy 
kindness which thou showest to me and my children, in 
the accompanying of us on our way as thou dost. 

Mer. Then will I go thither, and will take what shall 
follow : and the Lord grant that my lot may there fall, 
even as the King of heaven shall have his heart upon 
me.* 

Christiana was then glad at heart ; not only that she 
had a companion ; but also for that she had prevailed 
with this poor maid to fall in love with her own salvation. 
So they went on together, and Mercy began to weep. — 
Then said Christiana, " Wherefore weepeth my sister 



so 



?» 



Alas! said she, who can but lament, that shall but 
rightly consider what a state and condition my poor rela- 
tions are in, that yet remain in our sinful town ? and that 
which makes my grief the more is, because they have no 
instruction, nor any to tell them what is to come.f 

Chr. Bowels become pilgrims : and thou doest for thy 
friends, as my good Christian did for me when he left me ; 



even wish to have had the most violent convictions of sin, and to have 
been as it were, shook over the mouth of hell, that they might have had a 
greater certainty of their being called of God. But this is speaking unad- 
visedly. Better to take the apostle's advice ; " Give all diligence to make 
your calling sure." 

* Here is a blessed discovery of a heart divinely instructed. Mind, 
here is no looking to any thing Mercy was in herself, nor to any thing she 
could do for herself, but all is resolved inlo this, all is cast upon this, even 
the love of the heart of the King of heaven Reader, can you be consent 
with this lot? Can you cast all, and rest all, upon {he love of Christ? 
Then bless his loving name for giving you a pilgrim's heart. 

t This is natural ; when we know the worth of our eouls and the value 
of Christ's salvation, and weep for our sins, also to mourn and weep for 
our carnal relatives, lest they should be eternally lost. 



000 CHRISTIANAS REMARK. 

he mourned for that I would not heed nor regard him , 
but his Lord and ours did gather up his tears, and put them 
into his bottle ; and now both I and thou, and these my 
sweet babes, are reaping the fruit and benefit of them. — 

1 hope, Mercy, that these tears of thine will not be lost; 
for the Truth hath said, that " they that sow in tears shall 
reap in joy" and singing. And " he that goeth forth and 
weepeth, bearing precious seed, shall doubtless come 
again with rejoicing, bringing his sheaves with him." (a) 

Then said Mercy, 

" Let the most blessed be my guide, 

If 't be his blessed will, 
Unto his gate, into his fold, 

Up to his holy hill : 

And let him never suffer me 

To swerve or turn aside 
From his free grace and holy ways, 

Whate'er shall me betide. 

And let him gather them of mine, 

That I have left behind ; 
Lord, make them pray they may be thine, 

With all their heart and mine." 

(a) Psal. csxvi. 5, 6. 



THEY PASS THE SLOUGH SAFELY. 301 

CHAPTER II. 

CHRISTIANA, MERCY, AND THE CHILDREN, PASS THE SLOUGH 
WITH SAFETY, AND ARE KINDLY RECEIVED AT THE WICK- 
ET-GATE. 

NOW, my old friend proceeded, and said, — But, when 
Christiana came to the Slough of Despond, (a) she began 
to be at a stand ; " For," said she, " this is the place in 
which ray dear husband had like to have been smothered 
with mud." She perceived also, that, notwithstanding the 
command of the King to make this place for pilgrims good, 
yet it was rather worse than formerly. So I asked if that 
was true ? Yes, said the old gentleman, too true : for many 
there be, that pretend to be the King's labourers, and say 
they are for mending the King's highways, that bring dirt 
and dung instead of stones, and so mar, instead of mend- 
ing. # Here Christiana therefore, and her boys, did make 
a stand : but said Mercy, " Come, let us venture ; only 
let us be wary." Then they looked well to their steps, and 
and made a shift to get staggering over. 

Yet Christiana had like to have been in, and that not 
once or twice. Now they had no sooner got over, but they 
thought they heard words that said unto them, " Blessed 
is she that believeth, for there shall be a performance of 
what has been told her from the Lord. "(6) 



* But instead of being what they profess, the King's labourers, Paul 
calls them gospel-perverfers, and soul-troublers, Gal. v. 10. For instead 
of preaching a free and full salvation, graciously bestowed upon poor sin- 
ners, who can do nothing to entitle themselves to it, or to gain an interest 
in it ; behold, these wretched daubers set forth salvation to sale upon cer- 
tain terms and conditions, which sinners are to perform and fulfil. Thus 
they distress the upright and sincere, and deceive the self-righteous and 
wary into pride and delusion. Thus they mar, instead of mend the way ; 
and bring dirt and dung, instead of stones, to make the way sound and safe 
for pilgrims. Beware of the sophistry of such preachers. 

(a) Part I. p. 67, 68. (b) Luke i. 45. 



302 ARRIVE AT THE WICKET-GATE. 

Then they went on again ; and said Merc/ to Christi- 
ana, Had I as good ground to hope for a loving reception 
at the Wicket-gate, as you, I think no Slough of Despond 
could discourage me. 

Well, said the other, yon know your sore, and I know 
mine ; and, good friend, we shall all have enough evil be- 
fore we come to our journey's end. For it cannot be 
imagined, that the people that design to attain such excel- 
lent glories as we do, and that are so envied that happi- 
ness as we are, but that we shall meet with what fears and 
snares, with what troubles and afflictions, they can possi- 
bly assault us with that hate us. 

And now Mr. Sagacity left me to dream out my dream 
by myself. Wherefore, methought I saw Christiana, 
and Mercy, and the boys, go all of them up to the gate : 
to which when they came they betook themselves to a 
short debate, about how they must manage their calling 
at the gate : and what should be said unto him that did 
open unto them : so it was concluded, since Christiana 
was the eldest, that she should knock for entrance, and, 
that she should speak to him that did open for the rest. 
So Christiana began to knock, and, as her poor husband 
did, she knocked and knocked again. (a) But instead of 
of any that answered, they all thought that they heard 
as if a dog came barking upon them ; a dog, and a great 
one too ; and this made the women and children afraid. 
Nor durst tbey for a while to knock any more, for fear 
the mastiff should fly upon them. Now therefore they 
were greatly tumbled up and down in their minds, and 
knew not what to do : knock they durst not, for fear of 
the dog ; go back they durst not, for fear the keeper of 
that gate should espy them as they so went, and be of- 

(a) Part I. p. 80,81. 



MERCY LEFT WITHOUT, WHILE THE OTHERS ENTER. 303 

fended with them : at last they thought of knocking again, 
and knocking more vehemently than they did at first. 

Then said the keeper of the gate, " Who is there?" 
So the dog left off to bark, and he opened unto them.* 

Then Christiana made a low obeisance, and said, Let 
not our Lord be offended with his hand-maidens, for that 
we have knocked at his princely gate." Then said the 
keeper, " Whence come ye? And what is it that you 
would have ?" 

Christiana answered, We are come from whence Chris- 
tian did come, and upon the same errand as he, to wit, to 
be, if it shall please you, graciously admitted, by this 
gate, into the way that leads unto the Celestial city. And 
I answer, my Lord, in the next place, that 1 am Chris- 
tiana, once the wife of Christian, that now is gotten 
above. 

With that the keeper of the gate did marvel, saying, 
*« What, is she now become a pilgrim, that but a while 
ago abhorred that life ?" Then she bowed her head, and 
said, " Yea ; and so are these my sweet babes also." 

Then he took her by the hand, and let her in, and said 
also, "Suffer the little children to come unto me; and 
with that he shut up the gate. This done, he called to a 
trumpeter that was above, over the gate, to entertain 
Christiana with shouting, and sound of trumpet, for joy, 
So he obeyed, and sounded, and filled the air with his 
melodious notes. 

Now all this while poor Mercy did stand without, tremb- 
ling and crying for fear that she was rejected. But when 



* No sooner does a poor sinner open his lips in prayer to Jesus, but the 
devil will bark and roar at him, and by all means try to terrify and dis- 
courage him. Do you find this ? What is your remedy ? Resist the devil, 
and he will fly from you, James iv. 7. Draw nigh to God, and he will 
draw nigh to you, James iv. 8. ever remember our Lord's word, men 
should pray always and not faint. Luke xviii. 1 



304 MERCY FALLS DOWN IN A SWOON. 

Christiana had gotten admittance for herself and her boys ; 
then she began to make intercession for Mercy. 

And she said, My Lord, I have a companion of mine 
that stands yet without, that is come hither upon the 
same account as mvself : one that is much dejected in her 
mind, for that she comes, as she thinks, without sending 
for : whereas I was sent to by my husband's King to 
come. 

Now Mercy began to be very impatient, and each min- 
ute was as long to her as an hour ; wherefore she prevent- 
ed Christiana from a fuller interceding for her, by knock- 
ing at the gate herself. And she knocked then so loud, 
that she made Christiana to start. Then said the keeper 
of the gate, " Who is there? And Christiana said, " It 
is my friend." 

So he opened the gate and looked out, but Mercy was 
fallen down without in a swoon ; for she fainted, and was 
afraid that no gate would be opened to her. 

Then he took her by the hand, and said, "Damsel I 
bid thee arise." 

" O sir," said she, " I am faint ; there is scarce life 
left in me." But he answered, that one said, " When 
my soul fainted within me, I remembered the Lord, and 
my prayer cauie unto thee, into thy holy temple. "(a) 
Fear not, but stand upon thy feet, and tell me wherefore 
thou art come. 

Mer. I am come for that unto which I was never 
invited, as my friend Christiana was. Hers was from 
the King, and mine was but from her. Wherefore I 
presume.^ 



* Mercy's case is not singular. Many have set out just as she did, and 
have been discouraged by the same reason as she was. She, as many 
have been, was encouraged to set out in the ways of the Lord, by her 

-(«) Jonah ii.7. 



GOOD-WILL LEADS MERCY IN. 303 

Good will. Did she desire thee to come with her to 

this place? 

Mer. Yes; and, as iny Lord sees, I am come; and 
if there is any grace and forgiveness of sins to spare, I 
beseech that thy poor handmaid may be partaker thereof. 

Then he took her again by the hand, and led her gent- 
ly in, and said, " I pray for all them that believe on me, 
by what means soever they come unto me." Then said 
he to those that stood by, " Fetch something, and give 
it Mercy to smell on, thereby to stay her faintings.' , So 
they fetched her a bundle of myrrh. A while after she 
was revived. 

And now was Christiana, and her boys, and Mercy, 
received of the Lord at the head of the way, and spoke 
kindly unto by him. Then said they yet further unto him, 
" We are sorry for our sins, and beg of our Lord his 
pardon, and further information what we must do.'* 

I grant pardon, said he, by word and deed ; by word, 
in the promise of forgiveness ; by deed, in the way I ob- 
tained it. Take the first from my lips with a kiss, and 
the other as it shall be revealed. («) 

Now I saw in my dream, that he spake many good 
words unto them, whereby they were greatly gladdened. 
He also had them up to the top of the gate, and showed 
them by what deed they were saved ; and told them with- 



neighbour and friend . Hence she thought there was no cause to conclude 
that she was called by tie Lord, but that it was only the effect of human 
power, or moral persuasion, and therefore doubted and fainted lest she 
should not meet with acceptance. But her very doubts, fears atid dis- 
tress, proved the earnestness of her heart, and the desire of her soul after 
the Saviour ; and also, that his mercy, love, and gracious power, had a 
hand in the work. Mark this, ye poor, doubting, fearing, trembling souls, 
who are halting every step, and fearing you have not set out aright, hear 
what Christ's angel said, and be not discouraged. Fear not. for ye seek 
Jesus. Matt, xxviii. 5. 

(a) Sol. Songs i. 2. John xx. 19. 



306 THE PILGRIMS CONVERSE TOGETHER. 

al, that that sight they would have again as they went 
along in the way, to their comfort. 

So he left them awhile in a summer parlour below, 
where they entered into talk by themselves : and thus 
Christiana began : " O Lord, how glad am I that we are 
got in hither !" 

Mkr. So you well may: but I of all have cause to 
leap for joy. 

Chr. I thought one time as I stood at the gate, (be- 
cause I had knocked and none did answer,) that all our 
labour had been lost, especially when that ugly cur made 
such a heavy barking at us.^ 

Mek. But my worst fear was, after I saw that you was 
taken into his favour, and that I was left behind. Now, 
thought I, it is fulfilled which is written, " Two women 
shall be grinding together, the one shall be taken and the 
other left." (a) I had much ado to forbear crying out, 
Undone ! And afraid I was to knock any more : but, 
when I looked up to what was written over the gate, (b) I 
took courage. I also thought, that I must either knock 
again or die :f so I knocked, but I cannot tell how ; for 
my spirit now struggled between life and death. 

Chr. Can you not tell how you knocked ? I am sure 
your knocks were so earnest, that the very sound made 
ine start: I thought I never heard such knocking in all 
my life ; I thought you would come in by a violent hand, 
or take the kingdom by storm. (c) 



* The devil often barks most at us, and brings his heaviest accusations 
against us, when mercy, peace, comfort and salvation are nearest to us. 

u Press on, nor fear to win the day, 

" Though earth and hell obstruct the way." 

t Here is a blessed example of deep humility, and of holy boldness, ex- 
cited by the divine word. Go, thou ruined sinner, and do likewise. 

(a) Matt. xxiv. 41. <6) Part I. p. 80. (r) Matt. xi. 12. 



MERCY ASKS GOOD-WILL ABOUT THE DOG. 307 

Mer. Alas, to be in my case! who that so was, could 
but have clone so ? You saw that the door was shut upon 
me, and that there was a most cruel dog there-about. 
Who, I say, that was so faint-hearted as I, would not 
have knocked with all their might? — But pray, what said 
my Lord unto my rudeness ? Was he not angry with me T 

Cur. When he heard your lumbering noise, he gave 
a wonderful innocent smile : I believe what you did pleas- 
ed him well, for he showed no sign to the contrary. But 
I marvel in my heart why he keeps such a dog : had I 
known that before, I should not have had heart enough 
to have ventured myself in this manner. But now we are 
in, we are in, and I am glad with all my heart. 

Mer. I will ask, if you please, next time he comes 
down, why he keeps such a filthy cur in his yard : I hope 
he will not take it amiss. 

Do so, said the children, and persuade him to hang 
him ; for we are afraid he will bite us when we go hence. 

So at last he came down to them again, and Mercy fell 
to the ground on her face before him, and worshipped, 
and said, "Let my Lord accept the sacrifice of praise 
which I now offer unto him with the calves of my lips." 

So he said unto her, "Peace be to thee; stand up." 
But she continued upon her face, and said, " Righteous 
art thou O Lord, when I plead with thee, yet let me talk 
with thee of thy judgments ;"(«) wherefore dost thou 
keep so cruel a dog in thy yard, at the sight of which, 
snch women and children as we, are ready to flee from 
the gate with fear ? 

He answered and said, That dog has another owner : 
he is also kept close in another man's ground, only my 
pilgrims hear his barking : he belongs to the castle which 



(«) Jer. xii. 1, 2. 



308 MERCif ASKS GOOD-WILL ABOtJT THE DOG. 

you see there at a distance,(a) but can come up to the 
walls of this place. He has frighted many an honest pil- 
grim from worse to better, by the great voice of his roar- 
ing. Indeed, he that owneth him doth not keep him out 
of any good-will to me or mine, but with intent to keep 
the pilgrims from corning to me, and that they may be 
afraid to come and knock at this gate for entrance. Some- 
times also he has broken out, and has worried some that 
I loved ; but I take all at present patiently. I also give 
my pilgrims timely help, so that they are not delivered 
up to his power, to do them what his doggish nature would 
prompt him to. But what ! my purchased one, I trow, 
hadst thou known never so much before-hand, thou would- 
est not have been afraid of a dog. The beggars that go 
from door to door, will rather than they will lose a sup- 
posed alms, run the hazard of the bawling, barking, and 
biting too of a dog; and shall a dog in another man's 
yard ; a dog whose barking I turn to the profit of pilgrims, 
keep any from coming to me ? I deliver them from the 
lions, and, " my darling from the power of the dog.'* 

Then said Mercy, I confess my iguorance : I speak 
what I understand not: I acknowledge that thou doest all 
things well. 

Then Christiana began to talk of their journey, and to 
inquire after the way.(fr) So he fed them and washed 
their feet, and set them in the way of his steps, according 
as he had dealt with her husband before. 

So I saw in my dream that they went on their way ; 
and the weather was comfortable to them. 



(a) Part I. p. 80. (b) Part I. p. 83. 



THEY GO ON THEIR WAY REJOICING. ',IQU 

Then Christiana began lo sing, saying, 

" Bless'd be the day that I began 

A pilgrim for to be ; 
And blessed also be that man 

That thereunto mov'd me. 

'Tis true, 'twas long ere I began 

To seek to live for ever :(a) 
But now I run fast as I can ; 

'Tis better late than never. 

Our tears to joy, our fears to faith, 

Are turned as we see ; 
That our beginning, (as one saith,) 

Shows what our end will be." 

(a) Matt. sx. 16. 



310 THE CHILDREN EAT THE ENEMy's FRUIT, 



CHAPTER III. 

THE PILGRIMS ARE ASSAULTED, BUT RELIEVED.— ARE EN* 
TERTAINED AT THE INTERPRETER'S HOUSE. 

NOW there was on the other side of the wall, that 
fenced in the way up which Christiana and her compan- 
ions were to go, a garden, and that belonged to him, whose 
was that barking dog, of whom mention was made before. 
And some of the fruit-trees that grew in the garden, shot 
their branches over the wall ; and being mellow, they that 
found them did gather them up, and eat of them to their 
hurt. So Christiana's boys, (as boys are apt to do,) be- 
ing pleased with the trees, and with the fruit that did hang 
thereon, did pluck them and began to eat. Their mother 
did also chide them for so doing, but still the boys went 
on.^ 

" Well," said she, " my sons, you transgress ; for thai 
fruit is none of ours :" but she did not know that they did 
belong to the enemy : I'll warrant you, if she had, she 
would have been ready to die for fear. But that passed, 
and they went on their way. — Now, by that they were 
gone about two bow's shot from the place that led them 
into the way, they espied two very ill-favoured ones 
coming down apace to meet them.f With that Christi- 
ana and Mercy her friend covered themselves with their 



* What is this garden, but the world ? What is the fruit they here 
found ? The lust of the flesh, the lust of the eye, and the pride of life. 1 
John ii. 16. 

t What are these ill-favoured ones ? Such as you will be sure to meet 
with in your pilgrimage ; some vile lusts, or cursed corruptions, which 
are suited to your carnal nature. These will attack you, strive to prevail 
against you, and overcome you. Mind how these pilgrims acted, and 
follow their example. 



THE WOMEN ARE ASSAULTED BY TWO MEN. 311 

veils, and kept also on their journey : the children also 
went on before : so that at last they met together. Then 
they that came down to meet them, came just up to the 
women, as if they would embrace them ; but Christiana 
said, "Stand back, or go peaceably as you should." — 
Yet these two, as men that are deaf, regarded not Chris- 
tiana's words, but began to lay hands upon them : at that 
Christiana waxed very wroth, and spurned at them with 
her feet. Mercy also, as well as she could, did what she 
could to shift them. Christiana again said to them, 
" Stand back and be gone, for we have no money to lose, 
being pilgrims as you see, and such too as live upon the 
charity of our friends." 

Then said one of the two men. We make no assault 
upon your money, but are come out to tell you, that if 
you will but grant one small request which we shall ask, 
we will make women of you for ever. 

Now Christiana, imagining what they should mean, 
made answer again, " We will neither hear nor regard, 
nor yield to what you shall ask. " We are in haste, and 
cannot stay : our business is of life and death." So again 
she and her companions made a fresh essay to go past 
them : but they letted them in their way. 

And they said, we intend no hurt to your lives; 'tis 
another thing we would have. 

"Ay," quoth Christiana, "you would have us body 
and soul, for I know 'tis for that you are come ; but we 
will die rather upon the spot, than to suffer ourselves to 
be brought into such snares as shall hazard our well-being 
hereafter." And with that they both shrieked out, and 
cried, Murder ! Murder ! and so put themselves under 
those laws that are provided for the protection of women. 



Qq 



312 THEY ARE RESCUED PROM THE RUFFIANS. 

(a) But the men still made their approach upon thenx, 
with design to prevail against them. They therefore cri- 
ed out again.* 

Now they being, as I said, not far from the gate, in 
at which they came, their voice was heard from where 
they were thither; wherefore some of the house came 
out, and knowing that it was Christiana's tongue, they 
made haste to her relief. But by that they were got 
within sight of them, the women were in a very great scuf- 
fle : the children also stood crying by. Then did he who 
came in for their relief call out to the ruffians, saying, 
" What is that thing you do ? Would you make my Lord's 
people to transgress ?" He also attempted to take them ; 
but they did make their escape over the wall into the gar- 
den of the man to whom the great dog belonged : so the 
dog became their protector. This Reliever then came up 
to the women, and asked them how they^lid. So they 
answered, "We thank thy Prince, pretty well ; only we 
have been somewhat affrighted: we thank thee also, that 
thou earnest in to our help, for otherwise we had been 
overcome. " 

So after a few more words, this Reliever said as follow- 
eth : I marvelled much, when you were entertained at 
the gate above, seeing ye know that ye were but weak 
women, that you petitioned not the Lord for a conductor : 
then might you have avoided these troubles and dangers : 
he would have granted you one.f 



* Here we see that the most violent temptation to the greatest evil is not 
sin, ifresisted and not complied with Our Lord himself was tempted in 
all things like as we are, yet without sin. Therefore, ye followers of him } 
don't be dejected and cast down, though you should be exercised with 
temptations to the blackest crimes, and the most heinous sins Christ is 
faithful, and be will not suffer us to be tempted above that we are able ; but 
will, with the temptation, also make a way to escape, that we may be 
able to bear it. 1 Cor x. 13. 

t Let this convince us of our backwardness to prayer, and make us at> 
tend to that scripture, " Ye have net, because ye ask not." James iv. 2. 

(a) Deut. xxii. 23— 27. 



/ 



PILGRIMS SHOULD ASK FOR EVERY THING NEEDFUL. 313 

Alas ! said Christiana, we were so taken with our pre- 
sent blessing, that dangers to come were forgotten by us: 
besides, who could have thought, that so near the King's 
palace, there should have lurked such naughty ones I In- 
deed it had been well for us, had we asked our Lord for 
one; but, since our Lord knew it would be for our profit, 
I wonder he sent not one along with us.^ 

Rel. It is not always necessary to grant things not ask- 
ed for, lest by so doing they become of little esteem : 
but when the want of a thing is felt, it then comes under, 
in the eyes of him that feels it, that estimate that proper- 
ly is its due ; and so consequently will be hereafter used. 
Had my Lord granted you a conductor, you would not, 
neither, so have bewailed that oversight of yours in not 
asking for one, as now you have occasion to do. So all 
things work for good, and tend to make you more wary.f 

Chr. Shall we go back again to my Lord, and confess 
our folly and ask one ? 

Rel. Your confession of your folly I will present him 
with : to go back again, you need not ; for in all places 
where you shall come you will find no w r ant at all ; for at 
every of my Lord's lodgings, which he has prepared for 
the reception of his pilgrims, there is sufficient to furnish 
them against all attempts whatsoever. But as I said, " he 
will be inquired of by them, to do it for them. "(a) And 
it is a poor thing that is not worth asking for. When he 



* It is well to value present blessings, to be joyful in them, and thank- 
ful for them ; but it is wrong to forget our dangers, and grow secure. 

t What loving, what precious reasoning is this ! With what tender af- 
fection does our Lord reprove. See how kindly it works upon a pilgrim's 
soul. Poor Christiana was for going back to confess her folly, and make 
her request to her Lord. But she is forbidden, and encouraged and com- 
forted to go on. O how does our Lord bear, and what pains does he take 
with us, poor awkward creatures, who are ever prone to act amiss. Let 
us ever think most lowly of ourselves, and most highly of him. 

(a) Ezek. xxxvi. 37- 



314 CHRISTIANA TELLS HER DREAM. 

had thus said, he went back to his place, and the pil- 
grims went on their way. 

Then said Mercy, What a sudden blank is here ! I 
made account we had been past all danger, and that we 
should never sorrow more. 

Thy innocency, my sister, said Christiana to Mercy, 
may excuse thee much ; but as for me, my fault is so 
much the greater, for that I saw this danger before I 
came out of the doors, and yet did not provide for it 
where provision might have been had. I am much to be 
blamed.* 

Then said Mercy, How knew you this before you came 
from home ? Pray open to me this riddle. 

Chr. Why, I will tell you. — Before I set foot out of 
doors, one night, as I lay in my bed, I had a dream about 
this : for methought I saw two men, as like these as ever 
the world they could look, stand at my bed's feet, plot- 
ting how they might prevent my salvation. I will tell 
you their very words : they said, (it was when 1 was in 
my troubles,) " What shall we do with this woman 1 for 
she cries out waking and sleeping for forgiveness : if she 
be suffered to go on as she begins, we shall lose her as we 
have lost her husband." This you know might have made 
me take heed, and have provided when provision might 
have been had. 

Well, said Mercy, as by this neglect we have an oc- 
casion ministered unto us to behold our imperfections, so 
our Lord has taken occasion thereby to make manifest 
the riches of his grace ; for he, as we see, has followed 
us with unasked kindness, and has delivered us from 
their hands that were stronger than we, of his mere good 
pleasure. 



* Here is the display of a truly Christian spirit, in that open and ingenu- 
ous confession of her fault, taking all the blame upon herself, exaggering 
it, and excusing Mercy. 



THEY APPROACH THE INTERPRETER'S HOUSE. 315 

Thus now, when they had talked away a little more 
time, they drew near to an house that stood in the way : 
which house was built for the relief of pilgrims : as you 
will find more fully related in the first part of the records 
of the Pilgrim's Progress, (a) So they drew on towards 
the house (the house of the Interpreter ; and when they 
came to the door, they heard a great talk in the house : 
then they gave ear, and heard, as they thought, Chris- 
tiana mentioned by name. For you must know, that 
there went along, even before her, a talk of her and her 
children going on pilgrimage. And this was the more 
pleasing to them because they had heard that she was 
Christian's wife, that woman who was some time ago so 
unwilling to hear of going on pilgrimage. Thus, there- 
fore, they stood still, and heard the good people within 
commending her, who they little thought stood at the 
door. — At last Christiana knocked, as she had done at the 
gate before. Now, when she had knocked, there came 
to the door a young damsel, named Innocent, and open- 
ed the door, and looked, and behold, two women were 
there. 

Then said the damsel to them, " With whom would 
you speak in this place V 

Christiana answered, " We understand that this is a 
privileged place for those that are become pilgrims, and 
we now at this door are such : wherefore we pray that we 
may be partakers of that for which ,we at this time are 
come ; for the day, as thou seest, is very far spent, and 
we are loth to-night to go any further." 

Dam. Pray what may I call your name, that I may tell 
it to my Lord within ? 

Chr. My name is Christiana ; I was the wife of that 

(a) Part I. p. 85—96. 



316 THE DOOR 18 OPENED TO THEM. 

pilgrim f hat some years ago did travel this way ; and these 
be his four children. This maiden is also my compan- 
ion, and is going on pilgrimage too. 

Then ran Innocent in, (for that was her name,) and 
said to those within, " Can you think who is at the door ? 
there is Christiana and her children, and her companion, 
all waiting for entertainment here I" Then they leaped 
for joy, and went and told their master. So he came to 
the door, and, looking upon her, he said, Art thou that 
Christiana whom Christian the good man left behind him, 
when he betook himself to a pilgrims's life?" 

Chk. I am that woman that was so hard-hearted as to 
slight my husband's troubles, and that left him to go on 
his journey alone ; and these are his four children ; but 
now I also am come, for I am convinced that no way is 
right but this.* 

Inter. Then is fulfilled that which is wriiten of the 
man that said to his son, " Go work to-day in my vine- 
yard ; and he said to his father, I will not ; but afterwards 
repented and went." (a) 

Then said Christiana, So be it ; Amen. God make it 
a true saying upon me, and grant that I may be found at 
the last " of him in peace, without spot and blameless !" 

Inter. But why standest thou at the door? Come in, 
thou daughter of Abraham : we were talking of thee but 



* Here see how the experience of true grace works in the heart : by 
keeping the subjects of it low in their own eyes, and cutting off all self-ex- 
altings. " I am that hard-hearted woman," &.c This ever dwelt upper* 
most in Christiana s heart. Oh soul, if thou truly knowest thyself, thou 
wilt ever be sinking into nothing, because a sinner before the Lord, and 
confessing thy vileness unto him, acknowledge if he had left thee to thy- 
self, destruction must have been thy inevitable doom. And see how con- 
fident divine teaching makes us. Under its power and influence, we can 
say with Christiana, " I am convinced that no way is right but this," even 
to be a pilgrim of the Lord, and a sojourner upon the earth. 

(a) Matt. xxi. 28, 29. 



THE? ARE WELCOMED TO THE HOUSE. 3l7 

now, for tidings have come to us before, how thou art be- 
come a pilgrim. Come, children, come in : come maiden, 
come. — So he had them all into the house. 

So, when they were within, they were bidden to sit 
down and rest them ; the which when they had done 7 
those that attended upon the pilgrims in the house came 
into the room to see them. And one smiled, and another 
smiled, and they all smiled, for joy that Christiana was 
become a pilgrim : they also looked upon the boys ; they 
stroked them over their faces with their hands, in token 
of their kind reception of them : they also carried it lov- 
ingly to Mercy, and bid them all welcome into their Mas- 
ter's house.* 

After a while, because supper was not ready, the In- 
terpreter took them into his significant rooms, and show- 
ed them what Christian, Christiana's husband, had seen 
some time before. Here therefore, they saw the man in 
the cage, the man and his dream, the man that cut his way 
through his enemies, and the picture of the greatest of all ; 
together with the rest of those things that were then so 
profitable to Christian. 

This done, and, after those things had been somewhat 
digested by Christiana and her company, the Interpreter 
takes them apart again, and has them first into a room, 
where was a man that could look no way but downwards, 
with a muck-rake in his hand : there stood also one over 
his head with a celestial crown in his hand, and proffered 
him that crown for his muck-rake ; but the man did neither 
look up nor regard, but raked to himself the straws, the 
small sticks, and dust of Jhe floor. 



* Here is joy indeed, which strangers to the love of Christ intermeddle 
not with. Believer, did you never partake of this pleasing, this delightful 
sensation, on seeing other poor sinners, like thyself, called to know Jesus 
and follow him ? Surely this is the joy of heaven ; and if thou ha<t this 
joy, thou hast the love that reigns in heaven. O for a spread and in- 
crease of this spirit among Christians of all denominations. 



31 8 THE MAN WITH THE MUCK-RAKE. 

Then said Christiana, I persuade myself, that I know 
somewhat the meaning of this ; for this is the figure of a 
man in this world : is it not, good Sir ? 

Thou hast said right, said he, and his muck-rake doth 
show his carnal mind. And, whereas thou seest him 
rather give heed to rake up straws and sticks, and the 
dust of the floor, than do what he says that calls to him 
from above, with the celestial crown in his hand ; it is to 
show, that heaven is but as a fable to some, and thai things 
here are counted the only things substantial. Now 
whereas it was also showed thee, that the man could look 
no way but downwards, it is to let thee know, that earth- 
ly things, when they are with power upon men's minds, 
quite carry their hearts away from God. 

Then said Christiana, O ! deliver me from this muck- 
rake. 

That prayer, said the Interpreter, has Iain by till it is 
almost rusty : " Give me not riches," is scarce the prayer 
of one of ten thousand. (a) Straws, and sticks, and dust, 
with most are the things now looked after. 

With that Mercy and Christiana wept, and said, " It 
is, alas ! s too true."^ 

When the Interpreter had showed them this, he had 
them into the very best room in the house (a very brave 



* The emblematical instruction at the Interpreter's house, in the former 
part, was so important and comprehensive, that no other selection equally- 
interesting could be expected : some valuable hints, however, are here 
adduced The first emblem is very plain, and so apposite, that it is a won- 
der any person should read it, without lifting up a prayer to the Lord, and 
saying, " Oh ! deliver me from this Muck-rake." Yet alas, it is to be fear- 
ed, such prayers are still little used, even by professors of the Gospel ; at 
least they are contradicted by the habitual conduct of numbers among 
them, and this should very properly lead us to weep over others, and 
tremble over ourselves. Reader, didst thou, like these pious pilgrims, 
never shed a generous tear, for thy base and disingenuous conduct to- 
wards thy Lord, in preferring the sticks and straws of this world, to the 
unsearchable riches of Christ, and the salvation of thy immortal soul ? 

(a) Prov. xxx. 8. 



THE SPIDER ON THE WALL. 319 

room it was :) so he bid them look round about, and see 
if they could find any thing profitable there. Then they 
looked round and round ; for there was nothing to be seen 
but a very great spider on the wall : and that they over- 
looked. 

Then said Mercy, Sir, I see nothing : but Christiana 
held her peace. 

But, said the Interpreter, " Look again :" she there- 
fore looked again, and said, " Here is not any thing but 
an ugly spider, who hangs by her hands upon the wall." 

" Then," said he, "is there but one spider in all this 
spacious room ?" Then the water stood in Christiana's 
eyes, for she was a woman quick of apprehension : and 
she said, " Yes, Lord, there is more here than one : yea, 
and spiders whose venom is far more destructive than that 
which is in her." The Interpreter then looked pleasant- 
ly on her, and said, "Thou hast said the truth." This 
made Mercy blush, and the boys to cover their faces ; 
for they all began now to understand the riddle.* 

Then said the Interpreter again, * The spider taketh 
hold with her hands (as you see,) and is in king's pala- 
ces." And wherefore is this recorded, but to show you, 
that how full of the venom of sin soever you be, yet you 
may, by the hand of faith, lay hold of, and dwell in, the 
best room that belongs to the king's house above! 

I thought, said Christiana, of something of this ; but 
I could not imagine it all. I thought, that we were like 



* The author did not mean by the emblem of the spider, that the sin- 
ner might confidently assure himself of salvation, by the blood of Christ, 
while he continued full of the poison of sin, without experiencing and evi- 
dencing any change ; but only, that no consciousness of actual guilt, and 
inward pollution need discourage any one from applying to Christ, and 
fleeing for refuge, " to lay hold on the hope set before them." tbal thus the 
sincere soul may be delivered from condemnation, cleansed fully from 
pollution, and so made meet for those blessed mansions, into which no 
unclean thing can find admission. 

Rr 



320 THE HEN AND CHICKENS. 

spiders, and that we looked like ugly creatures, in what 
fine rooms soever we were ; but that by this spider, this 
venomous and ill favoured creature, we were to learn how 
to act faith, that came not into my thoughts ; that she 
worketh with hands; and, as I see, dwells in the best 
room in the house. — God has made nothing in vain. 

Then they seemed all to be glad ; but the water stood 
in their eyes : yet they looked one upon another, and al- 
so bowed before the Interpreter. 

He had them then into another room, where was a hen 
and chickens, and bid them observe a while. So one of 
the chickens went to the trough to drink, and every time 
she drank she lifted up her head and her eyes towards 
heaven. "See," said he, "what this little chick doeth, 
and learn of her to acknowledge whence your mercies 
come, by receiving them with looking up. — Yet again," 
said he, " observe and look ;" so they gave heed, and 
perceived that the hen did walk in a fourfold method to- 
wards her chickens. 1. She had a common call, and 
that she had all the day long. 2. She had a special call, 
and that she had but sometimes. 3. She had a brooding 
note. And, 4. She had an outcry. {a) 

Now, said he, compare this hen to your King, and 
these chickens to his obedient ones. For, answerable to 
her, himself has his methods, which he walketh in towards 
his people : by his common call he gives nothing ; by his 
special call he always has something to give ; he has also 
a brooding voice for them that are under his wing ; and 
he has an outcry, to give the alarm when he seeth the 
enemy come. I choose, my dat lings, to lead you into 
the room where such things are, because you are women, 
and they are easy for you.^ 

* Our Lord hath, in immense condescension, employed Ibis emblem, to 
represent his tender love to sinners, for whom he bare the storm of wrath 

(a) Matt, xxiii. 37. 



THE PATIENCE OF THE SHEEP. 321 

" And, Sir," said Christiana, " pray let us see some 
more." So he had them into the slaughterhouse, where 
was a butcher killing of sheep : and behold, the sheep 
was quiet, and took her death patiently. " Then," said 
the Interpreter, "you must learn of this sheep to suffer, 
and to put up with wrongs without murmurings and com- 
plaints. Behold how quickly she takes her death, and, 
without objecting, she suffereth her skin to be pulled 
over her ears. — Your King doth call you his sheep. "# 

After this he led them into his garden, where was great 
variety of flowers : and he said, " Do you see all these?' 
So Christiana said, " Yes." Then said he again, " Be- 
hold the flowers are divers in stature, in quality, and co- 
lour, and smell and virtue ; and some are better than 
some; also where the gardener hath set them, there they 
stand, and quarrel not one with another."f 



himself, that by flying to him, they might be safe and happy under the 
shadow of his wing. Matt, xiii 37- — The comnuu call signifies the general 
invitations of the gospel, which should be addressed without restriction to 
every creature within the sound thereof; " preach this my gospel to every 
creature :" " as many as ye find bid to the marriage." In proportion as 
sinners obey what Mr. Bunyan termed a common call, so shall they feel 
what he styles a special call ; when God bestows the grace, peace, and 
pardon ot the gospel of Christ upon those who believe with an heart unto 
righteousness. The brooding note is when he gathers them under his 
wings, warms their hearts with the comforts of his love, nourishes their 
souls with close fellowship with himself, and refreshes their spirits with 
the overflowings of joy in the Holy Ghost. " In the shadow of thy wings 
will I rejoice," says Dav id. Ps. lxii. 7. " I sat under his shadow with great 
delight, and his fruit was sweet unto my taste." Song ii. 3. for more of 
these precious brooding notes, to be gathered under the wings of our Im- 
manuel ! But be our frames and experiences what they may, still we are 
ever in danger ; for our enemies surround us on every side. Therefore 
our Lord has an outcry ; he gives the alarm, calls upon us, and warns us 
of danger Why? that we should flee to him, and run into him. For 
" the name of the Lord is a strong tower : the righteous runneth into it, 
and is safe." Prov. xviii. 10. 

* Were we as sheep going astray ? Are we now returned to thee, O 
Christ, the great Shepherd and Bishop of our souls? Lord give us more 
and more of thy eekand lowly spirit! 

t Christ's church is his garden ; believers are planted in it by the pow- 
er of his grace, and they shall soon be transplanted into his kingdom of 
glory. Though there may be little non-essential differences of judgment, 
yet why should they fall out ? O for more love and peace from Jesus, and 
f hen there will be more among each other. 



322 THE ROBIN RED-BREAST. 

Again, he had them into his field, which he had sown 
with wheat and corn : but, when they beheld, the tops of 
all were cutoff, only the straw remained. He said again, 
" This ground was dunged, and ploughed, and sowed ; 
but what shall we do with the crop?" Then said Chris- 
tiana, " Burn some, and make muck of the rest." Then 
said the Interpreter again, " Fruit you see, is that thing 
you look for, and for want of that you condemn it to the 
fire, and to be trodden under foot of men : beware that 
in this you condemn not yourselves."* 

Then, as they were coming in from abroad, they es- 
pied a robin with a great spider in his mouth ; so the 
Interpreter said, " Look here." So they looked, and 
mercy wondered ; but Christiana said, " What a dispa- 
ragement it is to such a litlle pretty bird as the robin 
red-breast is ! he being also a bird above many, that 
loveth to maintain a kind of sociableness with men : I 
had thought they had lived upon crumbs of bread, or 
upon other such harmless matter: I like him worse than 
1 did." 

The Interpreter then replied; This robin is an emblem, 
very apt to set forth some professors by ; for to sight 
they are, as this robin, pretty of note, colour, and car- 
riage ; they seem also to have a very great love for pro- 
fessors that are sincere ; and above all other to desire to 
associate with them, and to be in their company ; as if 
they could live upon the good man's crumbs. They pre- 
tend also, that therefore it is that they frequent the house 
of the godly, and the appointments of the Lord: but 
when they are by themselves, as the robin, they can 



* A precious caution. See to it, Christian, that you avoid those things 
which cause deadness and unfruitfulness, and follow those things which 
tend to quicken and make your souls fruitful in good works, to the glory 
of God. 



THE INTERPRETERS^ INSTRUCTIONS. 323 

catch and gobble up spiders, they can change their diet, 
drink and swallow down sin like wafer. ^ 

So when they were come again into the house, because 
supper as yet was not ready, Christiana again desired 
that the Interpreter would either show or tell some other 
things that are profitable. 

Then the Interpreter began, and said : The fatter the 
sow is the more she desires the mire ; the fatter the ox 
is, the more gamesomely he goes to the slaughter, and 
the more healthy the lusty man is, the more prone is he 
unto evil. 

There is a desire in women to go neat and fine, and it 
is a comely thing to be adorned with that which in God's 
sight is of great price. 

'Tis easier watching a night or two, than to sit up a 
whole year together : so 'tis easier for one to begin to pro- 
fess well, than to hold out as he should to the end. 

Every ship-master, when in a storm, will willingly cast 
that overboard that is of the smallest value in the vessel : 
but who will throw the best out first? None but he that 
feareth not God. 

One leak will sink a ship ; and one sin will destroy a 
sinner. 

He that forgets his friend is ungrateful unto him : but 
he that forgets his Saviour is unmerciful to himself. 

He that lives in sin, and looks for happiness hereafter, 



* Reader, a very striking emblem this, and most pertinently applied : and 
if your soul is sincere, it will cause a holy fear, create a godly jealousy, 
put you upon self-examining, and make you sigh out in some such v.ords 
as David, " Search me, O God, and know my heart ; try me, and know 
my thoughts : and see if there be any wicked way in me, and lead me in 
the way everlasting." Ps. cxxxix. 23, 24. O what will it avail in a dying 
hour, or in the judgment day, that we have worn the mark of proiession, 
and seemed to man, what we were not in heart and reality of life before 
God ? From all self-deceiving, good Lord, deliver us ! for we are natural- 
ly prone to it. 



324 the interpreter's instructions. 

is like him that sowcth cockle, and thinks to fill his bare 
with wheat and barley. 

If a man would live well, let him fetch his last day to 
him, and make it always his company-keeper. 

Whispering and change of thoughts prove that sin is 
in the world. 

If the world, which God sets light by, is counted a 
thing of that worth with men ; what is heaven, that God 
commendeth ? 

If the life that is attended with so many troubles, is so 
loth to be let go by us, what is the life above ? 

Every body will cry up the goodness of men ; but who 
is there, that is, as he should be, affected with the good- 
ness of God 1 

We seldom set down to meat, but we eat and leave : so 
there is in Jesus Christ more merit and righteousness than 
the whole world has need of. 

When the Interpreter had done, he takes them out in- 
to his garden again, and had them to a tree, whose inside 
was all rotten and gone, and yet it grew and had leaves. 
Then said Mercy, " What means this?" — " This tree," 
said he, " whose outside is fair, and whose inside is rot- 
ten, is it, to which many may be compared that are in the 
garden of God ; who with their mouths speak high in be- 
half of God, but in deed will do nothing for him ; whose 
leaves are fair, but their heart good for nothing, but to be 
tinder for the devil's tinder-box." 

Now supper was ready, the table spread, and all things 
set on board ; so they sat down and did eat, when one had 
given thanks. And the Interpreter did usually entertain 
those that lodged with him, with music at meals ; so the 
minstrels played. There was also one that did sing, and 
a very fine voice he had. His song was this — 



HOW CHRISTIANA BECAME A PILGRIM. 326 

" The Lord is only my support, 
And he that doth me feed ; 
How can I then want any thing 
Whereof I stand in need ?" 

When the song and music were ended, the Interpreter 
asked Christiana, what it was that at first did move her 
thus to betake herself to a pilgrim's life ? Christiana an- 
swered : First, the loss of my husband came into my 
mind, at which I was heartily grieved ; but all that was 
but natural affection. Then, after that, came the troubles 
and pilgrimage of my husband into mind, and also how 
like a churl I had carried it to him as to that. So guilt 
took hold of my mind, and would have drawn me into the 
pond ; but that opportunely I had a dream of the well- 
being of my husband, and a letter sent me by the King 
of that country where my husband dwells, to come to 
him. The dream and the letter together so wrought upon 
my mind, that they forced me to this way. 

Inter. But met you with no opposition before you set 
out of doors ? 

Chr. Yes, a neighbour of mine, one Mrs. Timorous 
(she was kin to him that would have persuaded my hus- 
band to go back, for fear of the lions,) she also so befool- 
ed me,* for, as she called it, my intended desperate ad- 
venture ; she also urged what she could to dishearten me 
from it ; the hardships and troubles that my husband met 
with in the way : but all this I got over pretty well. But 
a dream that I had of two ill-looking ones, that I thought 
did plot how to make me miscarry in my journey, that 



* Ah Mrs. Timorous ! How many professed pilgrims hast thou bcfr oled 
and turned back ! How often does she attack and affright many real pil- 
grims ! O may we say to every incitement to self-complacency, in our 
Lord's words, " Get thee behind me, Satan ; thou savourestuot the things 
that be of God, but those that be of men." Mat. xvi. 23 



326 THE INTERPRETER INTERROGATES MERCr. 

hath troubled me : yea, it still runs in my mind, and makes 
me afraid of every one that I meet, lest they should meet 
me to do me a mischief, and to turn me out of my vray. — 
Yea, I may tell my Lord, though J would not have every 
body know it, that between this and the gate by which 
we gdt into the way, we were both so sorely assaulted, 
that we were made to cry out murder ; and the two that 
made this assault upon us, were like the two that I saw in 
my dream. 

Then said the Interpreter, " Thy beginning is good, 
thy latter end shall greatly increase. " So he addressed 
him to Mercy, and said unto her, " And what moved thee 
to come hither, sweet heart ?" 

Then Mercy blushed and trembled, and for a while 
continued silent. 

Then said he, Be not afraid, only believe, and speak 
thy mind. 

Then she began and said, Truly, Sir, my want of ex- 
perience is that which makes me covet to be in silence, 
and that also that filleth me with fears of coming short at 
last. I cannot tell of visions and dreams, as my friend 
Christiana can ; nor know I what it is to mourn for my re- 
fusing of the counsel of those that were good relations.* 

Inter. What was it then, dear heart, that hath pre- 
vailed with thee to do as thou hast done 1 

Mercy. Why, when our friend here was packing up 



* A very simple and artless confession. The Lord works very different- 
ly upon the hearts of sinners, but always to one and the same end, name- 
ly to cause us to prize Christ, his salvation, and his ways, and to abhor 
ourselves, the paths of sin, and to cast off all self-righteous hopes. If this 
is effected in thy heart, Reader, no matter whether thou canst tell of vi- 
sions and dreams, and talk high of experiences. Many are, and have 
been deceived by these things, and come to nothing. But where the sou! 
is rooted and grounded in the knowledge of precious Christ, and love to 
his ways, though there may be many fears, yet this is an indubitable prooi 
6i a real and sincere pilgrim. 



mercy's account of herself. 32r 

to be gone from our town, I and another went accidental- 
ly to see her. So we knocked at the door, and went in. 
When we were within, and seeing what she was doing, 
we asked her uhat she meant? She said, she was sent 
for (o go to her husband ; and then she up and told us how 
she had seen him in a dream, dwelling in a curious place, 
among immortals, wearing a crown, playing upon a harp, 
eating and drinking at his Prince's table, and singing prais- 
es to him for the bringing him thither, &c. Now me- 
thought while she was telling these things unto us, my 
heart burned within me. And I said in my heart, If this 
be true, I will leave my father and my mother, and the 
land of my nativity, and will, if I may, go along with 
Christiana. 

So I asked her further of the truth of these things, and 
if she would let me go with her ; for I saw now, that there 
was no dwelling, but with the danger of ruin, any longer 
in our town. But yet I came away with a heavy heart ; 
not for that I was unwilling to come away, but for that 
so many of my relations were left behind. And I am 
come with all my heart, and will, if I may, go with Chris- 
tiana to her husband, and his King. 

Inter. Thy setting out is good, for thou hast given 
credit to the truth ;* thou art a Ruth, who did, for the 



* Thou hast given credit to the truth. What is this but faith ; the faith 
of the operation of God ? But some may ask, what is justifying, saving 
faith ; nothing more than a belief of ihe truth ? If so, the very devils be- 
lieve ; yea, more, they tremble also. True : but mind how Mercy's faith 
wrought by her works. True, she did not tremble, like a devil, without 
hope, but she fled for refuse to the hope set before her in the gospel. She 
fled from sin, from the city of destruction, to Christ for salvation. Though 
she had not the joy of faith, yet she fallowed on to know the Lord, walk- 
ing in his ways, and hoping for comfort from the Lord in his due time. O 
how are many poor pilgrims' hearts dejected and distressed about the faith 
of the gospel, by the strange, perplexing, unscriptural definitions which 
have been tdven of it ! whereas faith is the most simple thing in the world, 
it is the belief of the truth as it is in Jesus ; that we are lost sinners in 
ourselves, and that there is salvation for us in him . Where this is bcliev 

S s 



328 SHE IS ENCOURAGED BY THE INTERPRETER. 

love she bare to Naomi, and to the Lord her God, leave 
father and mother, and the land of her nativity, to come 
out and go with a people that she knew not before. " The 
Lord recompense thy work, and a full reward be given 
thee of the Lord God of Israel, under whose wings thou 
art come to trust." (a) 

Now supper was ended, and preparation was made for 
bed ; the women were laid singly alone, and the boys by 
themselves. Now when Mercy was in bed, she could 
not sleep for joy, for that now her doubts of missing at 
last were removed farther from her than ever they were 
before. So she lay blessing and praising God, who had 
such favour for her.* 



ed in the heart, it causes a sinner to become a pilgrim ; believing the ex- 
ceeding sinfulness of sin, the perfect purity of God's law, his own ruined 
state, the preciousness of Christ, the glory of his salvation, file necessity 
of holiness, and the hope of glory ; this faith will influence the conduct, 
bring love into the heart, and cause the soul to persevere, looking to Jesus 
the author and finisher of our faith. O Reader, if thou hast a grain of this 
precious faith in thy heart, bless Jesus for it, and go on thy way rejoicing. 
* Here now is the comfort of faith. As by constant exercise of our 
faith, it grows strong, so it expels our doubts, enlivens our hearts, and sets 
our souls a blessing and praising our Immanuel. This prayer, " Lord in- 
crease our faith !" is ever needful for God's glory, and our soul's comfort 

(a) Ruthii. 11, 12. 



THE PILGRIMS PREPARE TO DEPART. 329 



CHAPTER IV. 

THE PILGRIMS CONDUCTED BY GREAT-HEART, PROCEED 
ON THEIR JOURNEY. 

IN the morning they arose with the sun, and prepared 
themselves for their departure ; but the Interpreter would 
have them tarry awhile; "for," said he, "you must or- 
derly go from hence." Then said he to the damsel that 
first opened unto them, " Take them and have them into 
the garden to the bath, and there wash them and make 
them clean from the soil, which they have gathered by 
travelling." Then Innocent the damsel took them, and 
led them into the garden, and brought them to the bath; 
so she told them, that there they must wash and be clean, 
for so her Master would have the women to do, that cal- 
led at his house as they were going on pilgrimage. Then 
they went in and washed, yea, they and the boys and 
all ; and they came out of that bath not only sweet and 
clean, but also much enlivened and strengthened in their 
joints. So when they came in, they looked fairer a deal 
than when they went out to the washing.^ 

When they were returned out of the garden from the 
bath, the Interpreter took them, and looked upon them, 
and said unto them, " Fair as the moon. Then he cal- 
led for the seal, wherewith they used to be sealed that 



* There are no pilgrims but daily need to have recourse to this bath. 
What may we understand by it ? The blood of Jesus, which cleanses us 
from all sin. 1 John i. 7. Christ is the fountain opened for sin, and for 
uncleanness. Zech. xiii. 1. Christ is the soul's only bath. The Holy 
Spirit, the Sanctifier, leads us to the blood of the Lamb. The Spirit bears 
witness to this blood, and purifies and comforts by the application of this 
blood only. 



330 THE SEAL AND WHITE RAIMENT. 

were washed in his bath. So the seal was brought, and 
he set his mark upon them, that they might be known in 
the places whither they were yet to go. Now the seal 
was the contents and sum of the passover which the chil- 
dren of Israel did eat when they came out of the land of 
Egypt ;(a) and the mark was set between their eyes. 
This seal greatly added to their beauty, for it was an or- 
nament to their faces. It also added to their gravity, 
and made their countenances more like those of angels.^ 

Then said the Interpreter again to the damsel that 
waited upon the woman, " Go into the vestry, and fetch 
out garments for these people." So she went and fetch- 
ed out white raiment, and laid it down before him r so he 
commanded them to put it on :f it was "fine linen, white 
and clean." When the women were thus adorned, they 
seemed to be a terror one to the other ; for that they 
could not see that glory each one in herself, which they 
could see in each other. Now therefore they began 
to esteem each other better than themselves. "For you 
are fairer than I am," said one ; and, " You are more 
comely than I am," said another. The children also 
stood amazed, to see into what fashion they were brought. 

The Interpreter then called for a man-servant of his, 



* This means the sealing of the Spirit Eph. iv. 30. this is blessed 
sealing ! None know the comfort and joy of it, but those who have expe- 
rienced it. It confirms our faith, establishes our hope, and inflames our 
affections to God the Father for his love, to God the Son, for his gracious 
atonement and righteousness, and to God the Spirit for his enlightening 
mercy, regenerating grace, quickening, sanctifying, testifying, and assu- 
ring influences, whereby we know that we are the children of God, for 
" the Spirit itself beareth witness with our spirits that we are the children 
of God." Rom. viii. 16. Therefore grieve not the Holy Spirit. 

t Mind, they are commanded to put it on. Though God imparts the 
righteousness of his beloved Son to sinners, yet it is received and put on 
by faith. Hence it is called the righteousness of God. 2 Cor. v. 21 ; and 
the righteousness of faith. Rom. x. 6. * 

(a) Exod. xiii. 8—10. 



GREAT-HEART GUIDES THE PILGRIMS. 331 

one Great-heart,* and bid him take a sword, and helmet, 
and shield; "and take these my daughters," said he, 
"conduct them to the house called Beautiful, at which 
place they will rest next." So he took his weapons, and 
went before them ; and the Interpreter said, " God speed." 
Those also that belonged to (he family sent them away 
with many a good wish. So they went on their way and 
sang — 

" This place has been our second stage, 

Here we have heard and seen 
Those good things, that from age to age 

To others hid have been. 
The dunghill raker, spider, hen, 

The chicken too, to me 
Hath taught a lesson ; let me then 

Comformed to it be. 
The butcher, garden, and the field, 

The robin and his bait, 
Also the rotten tree doth yield 

Me argument of weight ; 
To move me for to watch and pray. 

To strive to be sincere : ' 
To take my cross up day by day, 

And serve the Lord with fear." 

Now I saw in my dream, that those went on, and 
Great-heart before them ; so they went and came to the 
place where Christian's burden fell off his back, and 
tumbled into a sepulchre. (a) Here then they made a 



* Great-heart, may represent the stated pastoral care of a vigilant Min- 
ister, who is strong in the faith, and courageous in the cause of God. Ho w 
thankful should we be for a pure ministry, and carefully improve all the 
foJessings consequent thereupon. 

(a) Part I. p. 98. 



332 THE EFFICACY OF CHRIST'S RIGHTEOUSNESS. 

pause. Here also they blessed God. Now, said Christi- 
ana, it comes to my mind what was said to us at that 
gate, to wit, that we should have pardon by word and 
deed; byword, that is, by the promise; by deed, to 
wit, in the way it was obtained. What the promise is, 
of that I know something : but what it is to have pardon 
by deed, or in the way that it was obtained, Mr. Great- 
heart, I suppose you know, which, if you please, let us 
hear your discourse thereof. 

Gr.-h. Pardon by the deed done, is pardon obtained 
by som e one, for another that hath need thereof : not by the 
person pardoned, but in " the way," saith another, " in 
which I have obtained it." — So then (to speak to the 
question more at large,) the pardon that you, and Mercy, 
and these boys, have attained by another ; to wit, by 
him that let you in at that gate : and he hath obtained it 
in this double way : he hath performed righteousness to 
to cover you, and spilt blood to wash you in.* 

Chr. But if he parts with his righteousness to us, what 
will he have for himself? 

Gr.-h. He has more righteousness than you have need 
of, or than he needeth himself. 

Chr. Pray make that appear. 

Gr.-h. With all my heart : but first I must premise, 
that he, of whom we are now about to speak, is one that 
has not his fellow. He has two natures in one person, 
plain to be distinguished, impossible to be divided. Un- 
to each of these natures a righteousness belongeth, and 
each righteousness is essential to that nature. So that one 
may as easily cause the natures to be extinct, as to sepa- 



* This, this is the comfort, joy, and glorying of a pilgrim's heart. Hath 
Jesus performed righteousness to cover us, and spilt blood to wash us ! 
Have we faith in him ? O how ought we to love him, glory of him, rejoice 
in him, and study to glorify him in every step of our pilgrimage ! 



Christ's righteousness. 333 

Vate its justice or righteousness from it. Of these right- 
eousnesses, therefore, we are not made partakers, so that 
they, or any of them, should be put upon us, that we 
might be made just, and live thereby. Besides these, 
there is a righteousness which this Person has, as these 
two natures are joined in one. And this is not the right- 
eousness of the Godhead, as distinguished from the man- 
hood ; nor the righteousness of the manhood, as distin- 
guished from the Godhead ; but a righteousness which 
standeth in the union of both natures, and may properly 
be called the righteousness that is essential to his being 
prepared of God to the capacity of the mediatory office, 
which he was entrusted with. If he parts with his first 
righteousness, he parts with his Godhead : if he parts 
with his second righteousness, he parts with the purity of 
his manhood ; if he parts with his third, he parts with that 
perfection which capacitates him to the office of mediation. 
He has therefore another righteousness, which standeth 
in performance, or obedience to a revealed will : and that 
is what he puts upon sinners, and that by which their 
sins are covered. Wherefore he saith, " as by one man's 
disobedience, many were made sinners ; so by the obe- 
dience of one, shall many be made righteous. "^(a) 

Chr. But are the other righteousnesses of no use to 
us? 

Gr.-h. Yes : for though they are essential to his na- 
tures and office, and cannot be communicated unto an- 



* Here Mr. Bunyan gives a very clear and distinct account of that right- 
eousness of Christ, as mediator, which he wrought out by his perfect obe- 
dience to the law of God, for, and in behalf of all believers : and which 
righteousness is imparted to them by God the Father, through failh, and 
in this righteousness, believers in Christ are made perfectly righteous be- 
fore God. Of this righteousness, therefore, they glory, and their souls 
make their boast of it, saying, In the Lord Jehovah Jesus, have I right- 
eousness. Isa. xlv 24. 

(a) Rom. v. 19 



334 FURTHER EXPLAINED* 

other, yet it is by virtue of them that the righteousness 
that justifies is for that purpose efficacious. The right™ 
eousness of his Godhead gives virtue to his obedience ; 
the righteousness of his manhood giveth capability to his 
obedience to justify ; and the righteousness that standeth 
in the union of these two natures to his office, giveth au- 
thority to that righteousness to do the work for which it 
was ordained 

So then here is a righteousness that Christ, as God, 
has no need of; for he is God without it ; here is a right- 
eousness that Christ, as man, has no need of to make him 
so, for he is perfect man without it: again, here is a 
righteousness that Christ, as God-man, has no need of, 
for he is perfectly so without it. Here then is a righteous- 
ness that Christ, as God, and as God-man, has no need 
of, with reference to himself, and therefore he can spare 
it; a justifying righteousness, that he for himself wanteth 
not, and therefore giveth it away. Hence it is called " the 
gift of righteousness. "(a) This righteousness, since Christ 
Jesus the Lord has made himself under the law, must be 
given away ; for the law doth not only bind him that is 
under it, to do justly, but to use charity. Wherefore 
he must, or ought by the law, if he hath two coats, to 
give one to him that hath none. Now our Lord indeed 
hath two coats, one for himself, and one to spare : where- 
fore he freely bestows one upon those that have none. 
And thus, Christiana and Mercy, and the rest of you 
that are here, doth your pardon come by deed, or by the 
work of another man ! Your Lord Christ is he that work- 
ed, and hath given away what he wrought for, to the 
next poor beggar he meets. 

But again, in order to pardon by deed, there must 

(a) Rom. v. 17. 



\ 



THE BLESSED EFFECTS OF LOOKING AT THE CROSS. 33.') 

something be paid to God as a price, as well as some- 
thing prepared to cover us withal. Sin has delivered us 
lip to the just course of a righteous law : now from this 
course we must be justified by way of redemption, a price 
being paid for the harms we have done ; and this is by 
the blood of your Lord, who came and stood in your 
place and stead, and died your death for your transgres- 
sions. Thus has he ransomed you from your transgres- 
sions by blood, and covered your polluted and deformed 
souls with righteousness ; («) for the sake of which, God 
passeth by you, and will not hurt you, when he comes to 
judge the world. * 

Chr. This is brave: now I see that there was some- 
thing to be learned by our being pardoned by word and 
deed. Good Mercy, let us labour to keep this in mind ; 
and my children, do you remember it also. — But, Sir, 
was not this it that made my good Christian's burden fall 
from off his shoulder, and that made him give three leaps 
for joy ? 

Gr.-h. Yes, it was the belief of this that cut off those 
strings that could not be cut by other means ; and it was 
!o give him a proof of the virtue of this, that he was suf- 
fered to carry his burden to the cross. 

Chr. I thought so; for though my heart was lightful 
and joyous before, yet it is fen times more lightsome and 
joyous now. And I am persuaded by what I have felt 
(though I have felt but little as yet,) that if the most bur- 
dened man in the world was here, and did see and believe 



* Thus we see what God hath joined together, the life and death, the 
atonement and righteousness of his beloved Son, for the salvation of our 
souls. Both enter into the essence of the faith of the gospel. Let us be 
ware never to separate (hem in our views. We want both his blood to 
stone for our siu« ; and his righteousness to be imparted to our souls. 

(a) Rom. viii 34. Cal. iii. 13. 

T t 



336 THE BLESSED EFFECTS OF LOOKING AT THE CROSS. 

as I now do, it would make his heart the more merry and 
blithe. 

Gr.-h. There is not only one comfort, and the ease of 
a burden brought to us, by the sight and consideration of 
these, but an endeared affection begot in us by it ; for 
who can (if he does but once think that pardon conies not 
only by promise, but thus,) but be affected with the way 
and means of redemption, and so with the man that hath 
wrought it for him. ?* 

Chr. True: methinks it makes my heart bleed to 
think, that he should bleed for me. Oh ! tbou loving 
One ! Oh ! thou blessed One ! Thou deservest to have 
me; thou hast bought me ; thou deservest to have me all ; 
thou hast paid for me ten thousand times more than 1 am 
worth ! — No marvel that this made the water stand in my 
husband's eyes, and that it made him trudge so nimbly 
on ; I am persuaded he wished me with him ; but, vile 
wretch that I was ! I let hiu come all alone. O Mercy 
that thy father and mother were here ; yea, and Mrs. 
Timorous also; nay, I wi h now with all my heart, that 
here was madam Wanton too, Surely, surely, their hearts 
would be affected; nor could the fear of the one, nor the 
powerful lusts of the other, prevail with them to go home 
again, and refuse to become good pilgrims*. 



* Come hither, ye sons of the sorceress, who make sport of holy rap- 
tures and heavenly ecslary , begotten in the soul by the knowledge of re- 
demption in the blood of Christ, the forgiveness of our sins. Laugh on tilt 
ye howl in destruction, for despising salvation by the blood of the Lamb. 

t brave Christians ! See what it is to have one's heart inflamed with 
a sense of the love of Christ Here observe two things : 1st, That when 
the affections are thus powerfully carried out, it is no uncommon thing to 
believe, that all may thus come to a saving knowledge of the truth ! 2ndly, 
Beware of thinking slightly of having the affectious thus divinely inflamed 
Many poor, dry, formal professors are content with the cold light of the 
moon, without the genial warmth of the sun ; with clear notions of truth 
in their heads, without their hearts being warmed, and their affections 
carried out by the powerful influences of the love of Jesus, who says, 
" Ask, and you shall receive, that your joy may be full" John xvi. 24. 



SIMPLE, SLOTH, AND PRESUMTTION. 337 

Gr.-h. You speak now in Ihe warmth of your affec- 
tions : will it, think you, be always thus with you ? Be- 
sides, that is not communicated to every one, nor lo eve- 
ry one that did see your Jesus bleed. There were that 
stood by, and that saw the blood run from his heart to the 
ground, and yet were so far off this, that, instead of la- 
menting, they laughed at him ; and, instead of becoming 
his disciples, did harden their hearts against him. So 
that all that you have, my daughters, you have by pecu- 
liar impression, made by a divine contemplating upon 
what I have spoken to you. Remember that it was told 
you that the hen, by her common call gives no meat to 
her chickens. This you have therefore by a special 
grace. * 

Now I saw still in my dream, that they went on until 
they were come to the place that Simple, and Sloth, and 
Presumption, lay and slept in, when Christian went by 
on pilgrimage : and, behold they were hanged up in irons 
a little way off on the other side. 

Then said Mercy to him that was their guide and con- 
ductor, " What are these three men? and for what are 
they hanged there ? 

Gr.-h. These three men were men of bad qualities ; 
they had no mind to be pilgrims themselves, and whom- 
soever they could they hindered : they were for sloth and 
folly themselves, and whomsoever they could persuade* 
they made so too: and withal taught them to presume 



* Mind how tenderly Great-heart deals with Christiana. He does not 
attempt to damp her joy, and throw cold water upon the fire of her affec- 
tions, but gently insinuates, 1st, The peculiar frame of mind she speaks 
from °2nd\y, By a gentle hint, suggests, that her indulgences were of a 
peculiar nature, bestowed upon the faithful in Christ only. And that 
therefore, amidst all her joyful feelings, she shoui'I know to whom she was 
indebted for them, and give all the glory to the God of all grace. 



338 SIMPLE, SLOTH, AND PRESITMPTION. 

that they should do well at last. They were asleep when 
Christian went by ; and now you go by they are hanged.^ 

Mer. But could they persuade any one to be of their 
opinion? 

Gr.-h. Yes, they turned several out of the way. 
There was Slow-pace, they persuaded to do as they. 
They also prevailed with one Short-wind, with one No 
heart, with one Linger-after-lust, and with one Sleepy- 
head, and with a young woman, her name was Dull, to 
turn out of the way and become as they. Besides, they 
brought up an ill report of your Lord, persuading others 
that he was a hard task-master. They also brought up 
an evil report of the good land, saying it was not half so 
good as some pretended it was. ' They also began to vil- 
ify his servants, and to couit the best of them meddle- 
some, troublesome busy bodies: further, they would call 
the bread of God, husks ; the comforts of his children, 
fancies ; the travail and labour of pilgrims, things to no 
purpose.f 

Nay, said Christiana, if they were such, they should 
never be bewailed by me: they have but what they de- 
serve ; and I think it well that they stand so near the 
highway, that others may see and take warning. But had 



* God, as it were, gibbets some professors ; and causes iheir names and 
characters to be publicly exhibited, as a terror to others. 

t Let us consider the characters of these three professors : 1st, Here is 
Simple, who, as Solomon says, believeth every word. Prov. xiv. 15; a 
foolish credulous professor, who is easily led away and beguiled by smooth 
words and fair pretences of others ; ever learning, but never coming to 
the knowledge of the truth, so as to believe it, love it, and be established 
on it: hence liable to be carried away by every wind of doctrine. 2d, 
Sloth, a quiet, easy professor, who never disturbs any one by his diligence 
in the word of God, nor his zeal for the truths and glory of God. Hence 
all men speak well of him ; but Christ denounces a woe against all such. 
Luke vi 6. 3dly, Presumption, one who presumes to find favor with God, 
in a way which his word does not promise, or expects salvation at the end, 
without the means prescribed by God for attaining it. O beware of these 
three sorts of professors, for they turn many aside. Real Christians are in 
danger of being seduced by them, if not of total destruction through thek 
means. 



THEIR CRIMES ENGRAVEN ON A PILLAR. 339 

it not been well if their crimes had been engraven on some 

pillar of iron or brass, and left here where they did their 

mischiefs, for a caution to other bad men? 

Gr.-h. So it is, as you may well perceive if you will 

go a little <o the wall. 

Mer. No, no; let them hang, and their names rot, 

and their crimes live for ever against them : I think it is 
a high-favour that they are hanged before we came hith- 
er; who knows else what they might have done to such 
poor women as we are ? — Then she turned it into a song, 
saying — 

" Now then you three hang there, and be a sign 
To all that shall against the truth combine. 
And let him that comes after fear this end, 
If unto pilgrims he is not a friend. 
And thou my soul, of all such men beware. 
That unto holiness opposers are."' 



340 THE STRING AT THE HILL DIFFICULTY 



CHAPTER V. 

THE PILGRIMS ASCEND THE HILL DIFFICULTY, PASS THE 
LIONS, AND APiRIVE AT THE HOUSE BEAUTIFUL. 

THUS they went on till they came to the foot of the 
hill Difficulty, where again their good friend Mr. Great- 
heart took an occasion to tell them what happened there 
when Christian himself went by. (a) So he had them first 
to the spring : Lo, saithhe, this is the spring that Chris- 
tian drank of before he went up this hill ; and then it was 
clear and good, but now it is dirty with the feet of some 
that are not desirous that pilgrims here should quench 
their thirst. (b) Thereat Mercy said, And why so envi- 
ous, trow? But said the guide, It will do, if taken up, 
and put into a vessel that is sweet and good ; for then the 
dirt will sink to the bottom, and the water come out by 
itself more clear. Thus therefore Christiana and her 
companions were compelled to do. They took it up, and 
put it into an earthen pot, and so let it stand till the dirt 
had gone to the bottom, and then they drank thereof.^ 

Next he showed Ihem the two by-ways that were at the 
foot of the hill, where Formality and Hypocrisy lost 
themselves. And, said lie, these are dangerous paths : 
two were here cast away when Christiana came by. And 
although you see these two ways are since stopped up 



* This represents to us, that some preachers, as the prophet says, foul 
the water with their feet. Ezek. xxxiv. 18 ; that is, though they preach 
somewhat about Christ, and salvation by him, yet they so clog, mire, and 
pollute the stream of free grace, with pre- requisites, that a poor, thirsty 
soul cannot drink the water, nor allay his thirst with it ; but is forced to 
Jet it stand, till these gross dregs sink to the bottom. 

(a) Part I. p. 103—109. (6) Ezek xxxiv. 18. 



THE REASONS WHY MEN CHOOSE BY-WAYS. 341 

with chains, posts, and a ditch, yet they are they which 
will choose to adventure here, rather than take the pains 
to go up this hill. 

Chr. "The way of transgressors is hard:"(a) it is 
a wonder that they can get into those ways without dan- 
ger of breaking their necks. 

Gr.-h. They will venture ; yea, if at any time any of 
the King's servants do happen to see them, and doth cal! 
upon them, and tell them, that they are in the wrong ways,, 
and do bid them beware of the danger, then they railing- 
ly return them answer, and say, " As for the word that 
thou hast spoken unto us in the name of the King, we will 
not hearken unto thee ; but we will certainly do whatso- 
ever thing goeth out of our mouths." (b) Nay, if you 
look a little further, you shall see that these ways are 
made cautionary enough, not only by these posts, and 
ditch, and chain, but also by being hedged up ; yet they 
will choose to go there. ^ 

Chr. They are idle ; they love not to take pains ; up- 
hill way is unpleasant to them. So it is fulfilled unto them 
as it is written, — " The way of the slothful man is an 
hedge of thorns. "(c) Yea, they will rather choose to 
walk upon a snare, than to go up this hill and the rest of 
this way to the city. 

Then they set forward, and began to go up the hill, 
and up the hill they went ; but before they got up to the 
top, Christiana began to pant, and said, I dare say this h 
a breathing bill ; no marvel if they that love their ease 
more than their souls, choose to themselves a smoother 



* Examine, which do you like best, self-soothing or soul-searching doc- 
trine ? Formalists and hypocrites love the former, and hate the latter. — 
But the sincere and upright are discovered by desiring to have their hearts 
searched to the quick, and their ways tried to the uttermost. 

(a) Prov. xiii. 15. (b) Jer. xliv. 16, 17. (c) Prov. xv. IP. 



342 GREAT-HEART ENCOURAGES THE BOYS, 

•way. Then said Mercy, I must sit down ; also the least of 
the children began to cry : Come, come, said Great-heart, 
sit not down here, for a little above is the Prince's ar- 
bour. Then he took the little boy by the hand, and led 
him thereto.^ 

When they were come to the arbour, they were very 
willing to sit down, for they were all in a pelting heat. — 
Then said Mercy, How sweet is rest to them that la- 
bour !(«) And how good is the Prince of pilgrims, to 
provide such resting places for them ! Of this arbour I 
have heard much ; but I never saw it before. But here 
let us beware of sleeping: for, as I have heard, for that it 
cost poor Christian dear. 

Then said Mr. Great-heart to the little ones, Come, my 
pretty boys, how do you do ? What think you now of 
going on pilgrimage ? Sir, said the least, I was almost 
beat out of heart : but I thank you for lending me a hand 
at, my need. And I remember now what my mother hath 
told me, namely, that the way to heaven is as a ladder, 
and the way to hell is as down a hill. But I had rather go 
up the ladder to life, than down the hill to death. 

Then said Mercy, But the proverb is To go down the 
hill is easy : but James said (for that was his name,) The 
day is coming, when, in my opinion, going down the hill 
will be the hardest of all. 'Tis a good boy, said his mas- 
ter ; thou hast given her a right answer. Then Mercy 
smiled, but the little boy did blush. f 

* He who is a stranger (o self-denial, knows not what this hill Difficul- 
ty means : for the nearer to the arbour of Jesus's rest, the more difficulties 
in the way ; but the sweeter it i.« when attained. 

t This is right ; when we are praised, to have a conscious blush, well 
knowing how niuch we have to be ashamed of. O cry to the Lord con- 
tinually against spiritual pride, and for an humble heart, knowing thyself 
fo be a poor sinner. 

(a) Matt. xi. 28. 



BEI^G REFRESHED, THEY SET FORWARD. 343 

Come, said Christiana, will you eat a bit, to sweeten 
your mouths, while you sit here to rest your legs ? For 
I have here a piece of pomegranate, which Mr Interpre- 
ter put into my hand just when I came out of his doors; 
he gave me also a piece of an honey-comb, and a little 
bottle of spirits. "I thought he gave you something," 
said Mercy, " because he called you aside." "Yes, so 
he did," said the other. "But," said Christiana, "it 
shall be still as I said it should, when at first we came 
from home; thou shalt be a sharer in all the good that I 
have, because thou so willingly didst become my compa- 
nion." Then she gave to them, and they did eat, both 
Mercy and the boys. And said Christiana to Mr. Great- 
heart, " Sir, will you do as we ?" But he answered, 
" You are going on pilgrimage, and presently I shall re- 
turn ; much good may what you have do to you. At 
home I eat the same every day." Now when they had 
eaten and drank, and had chatted a little longer, their guide 
said to them, " The day wears away ; if you think good, 
let us prepare to be going." So they got up to go, and 
the little boys went before: but Christiana forgot to take 
her bottle of spirits with her ; so she sent her little boy 
back to fetch it. Then said Mercy, "I think this is a 
losing place. Here Christian lost his roll ; and here 
Christiana left her bottle behind her ; Sir, what is the 
cause of this V So their guide made answer, and said, 
" The cause is sleep or forgetfulness : some sleep when 
they should keep awake : and some forget when they 
should remember; and this is the very cause, why often 
at the resting-places some pilgrims in some things come 
off losers. Pilgrims should watch and remember what 
they have already received under their greatest enjoy- 
ments ; but for want of doing so, oftentimes their rejoic- 

U u 



344 THEY COME IN SIGHT OF THE LIONS. 

ing ends in tears, and their sun-shine in a cloud : witness 
the story of Christian at this place. "* 

When they were come to the place where Mistrust and 
Timorous met Christian to persuade him to go back for 
fear of the lions, they perceived as it were a stage, and 
before it, towards the road, a broad plate, with a copy 
of verses written thereon, and underneath, the reason of 
raising up of that stage in that place rendered. The ver- 
ses were — 

"Let him that sees that stage take heed, 

Upon his heart and tongue : 
Lest if he do not ? here he speed 

As some have long agone." 

The w T ords underneath the verses were, " This stage 
was built to punish some upon, who, through timorous- 
ness or mistrust, shall be afraid to go further on pilgrim- 
age : also on this stage both Mistrust and Timorous were 
burnt through the tongue with a hot iron, for endeavour- 
ing to hinder Christian on his journey. f 

Then said Mercy, This is much like to the saying of 
the Beloved, " What shall be given unto thee ; or what 
shall be done unto thee, thou false tongue ? sharp arrows 
of the mighty, with coals of the juniper."(a) 

So they went on till they came within sight of the li- 
ons, (b) Now Mr. Great heart was a strong man, so he 
was not afraid of a lion : but yet when they were come 



* Reader- mind this well ; remember it often ; and it will do thee good. 
t Christians, take heed to your tongue*. O beware, beware, lest in any 




you 
tongue is an unruly evi 



(a) Tsal. cxx. 3, 4. (b) Part I. p. 110- 



THE LIONS BACKED BY GIANT GRIM. 345 

up to the place where the lions were, the boys that went 
before were glad to cringe behind, for they were afraid 
of the lions; so they stept back and went behind. At 
this their guide smiled, and said, "How now, my boys ; 
do you love to go before when no danger doth approach, 
and love to come behind so soon as the lions appear?" 

Now as they went on, Mr. Great-heart drew his sword, 
with intent to make a way for the pilgrims in spite of the 
lions. Then there appeared one, that it seems had taken 
upon him to back the lions ; and he said to the pilgrims' 
guide, " What is the cause of your coming hither V Now 
the name of that man was Grim, or Bloody-man, because 
of his slaying of pilgrims ; and he was of the race of the 
giants.* 

Then said the pilgrims' guide, These women and chil- 
dren are going on pilgrimage ; and this is the way they 
must go, and go it they shall, in spite of thee and the 
lions. 

Grim. This is not their way, neither shall they go 
therein. I am come forth to withstand them, and to that 
end will back the lions. 

Now, to say the truth, by reason of the fierceness of 
the lions, and of the grim carriage of him that did back 
them, this way had of late Iain much unoccupied, and 
was almost all grown over with grass. 

Then said Christiana, Though the high ways have been 
unoccupied heretofore, and though the travellers have 
been made in times past lo walk through by-paths, it 



* Who is this giant Grim, who backs the lions, and terrifies the hearts 
of pilgrims with a sense of danger in the right way to the kingdom ? It is 
an evil heart of unbelief This Great-heart will fight with, and conquer. 
O how does unbelief multiply dangers, and magnify difficulties ; call up 
tear, and deject our hearts ! Unbelief makes every danger wear a grim, 
and terrible aspect. The only weapon to slay this enemy is the sword of 
the Spirit, which is the word of God. Eph. vi. 17. 



346 GREAT-HEART SLAYS GRIM. 

must not be so now I am risen ; " Now I am risen a moih 
er in Israel." (a) 

Then he swore by (he lions, but it should: and there- 
fore bid them turn aside, for they should not have pas- 
sage there. But their guide made first his approach unto 
Grim, and laid so heavily on him with his sword, that he 
forced him to retreat. 

Then said he that attempted to back the lions, "Will 
you slay me upon mine own ground." 

Gk. h. It is the King's highway that we are in, and 
in this way it is (hat thou hast placed the lions; but these 
women and these children, though weak, shall hold on 
their way in spite of the lions. — And with that he gave 
him again a downright blow, and brought him upon his 
knees. With this blow he also broke his helmet, and 
with the next cut off an arm. Then did the giant roar so 
hideously, that his voice frighted the women ; and yet 
they were glad to see him lie sprawling upon the ground, 
Now the lions were chained, and so of themselves could 
do nothing.* Wherefore, when old Grim that intended 
to back them, was dead, Great-heart said to the pilgrims, 
" Come now, and follow me, and no hurt shall happen to 
you from the lions." They therefore went on, but the 
women trembled as they passed by them ; the boys also 
looked as if they would die, but they all got by without 
further hurt. 

Now, when they were within sight of the porter's lodge, 
they soon came up unto it; but they made the more haste 



* How often, after we have fought with the courage of faith, and the 
resolution of hope, and have overcome a grim enemy, have we seen the 
fiercest of our enemies chained by the power of God, so as not to have the 
least power to hurt us? pilgrim "! it is sweet to reflect, that every lion- 
like foe is under the control of thy God, and cannot come one link of 
their chain nearer to thee than thy Lord will permit. 

(a) Judges v. 6, 7 



THE PILGRIMS COMMITTED TO WATCHFUL 34T 

after this to go thither, because it is dangerous travelling 
there in the night. So when they were come to the 
gate, the guide knocked, and the porter cried, " Who is 
there ?" But as soon as the guide had said, " It is I," he 
knew his voice, and came down (for the guide had oft be- 
fore that come thither as a conductor of pilgrims.) When 
he was come down, he opened the gate, and, seeing the 
guide standing just before it (for he saw not the women, 
for they were behind him,) he said unto him, How now, 
Mr. Great-heart, what is your business here so late at 
night? " I have brought," said he, "some pilgrims hith- 
er, where, by my Lord's commandment, they must lodge : 
I had been here some time ago, had I not been opposed 
by the giant that used to back the lions. But I, after a 
long and tedious combat with him, have cut him off, and 
have brought the pilgrims hither in safety."'* 

Por. Will not you go in, and stay till morning ? 

Gr.-h. No. I will return to my Lord to-night. 

Chr. Oh, Sir, I know not how to be willing you should 
leave us in our pilgrimage : you have been so faithful and 
so loving to us, you have fought so stoutly for us, you 
have been so hearty in counselling of us, that I shall 
never forget your favour towards us. 

Then said Mercy, Oh that we might have thy compa- 
ny to our journey's end ! How can such poor women as 
we hold out in a way so full of troubles as this way is, 
without a friend or defender ? 

Then said James, the youngest of the boys, Pray, Sir, 



* How mindful is our Lord of us! How gracious is he to us! What 
blessed provisions doth he make for us ! If pilgrims are attaked by Giant 
Grim, and terrified with the sight of lions, they may be sure, that it is only 
a prelude to some sweet enjoyment of the Lord's love, and that they are 
near to some sweet asylum, some sanctuary of rest, peace and comfort. 



348 THEF ARE WELCOMED AND ENTERTAINED. 

be persuaded to go with vis, and help us, because we arc 
so weak, and the way so dangerous as it is. 

Gr.-h. 1 am at my Lord's commandment: if he shall 
allot me to be your guide quite through, I will willingly 
wait upon you. But here you failed at first ; for when 
he bid me come thus far w r ith you, then you should have 
begged me of him to have gone quite through with you, 
and he would have granted your request. However, at 
present I must withdraw; and so good Christiana, Mer- 
cy, and my brave children, adieu. 

Then the porter, Mr. Watchful, asked Christiana of her 
country, and of her kindred : and she said, " I came from 
the city of Destruction ; I am a widow woman, and my 
husband is dead ; his name was Christian, the pilgrim." 
" How !" said the porter, " was he your husband ?" 
" Yes," said she, " and these his children ; and this" 
(pointing to Mercy,) "is one of my towns women. " Then 
the porter rang his bell, as at such time he is wont, and 
there came to the door one of the damsels, whose name 
was Humble-mind. And to her the porter said, " Go tell it 
within, that Christiana, the wife of Christian, and her chil- 
dren, are come hither on pilgrimage." She went in, 
therefore, and told it. But, oh, what noise for gladness 
was therein, when the damsel did but drop that out of her 
mouth ! 

So they came with haste to the porter, for Christiana 
stood still at the door. Then some of the most grave said 
unto her, " Come in, Christiana, come in, thou wife of that 
good man ; come in, thou blessed woman, come in, with 
all that are with thee." So she went in, and they follow- 
ed her that were her children and her companions. Now 
when they were gone in, they were had into a large room, 
and bid to sit down : so they sat down, and the chief of 
the house were called to see and welcome the guests. — 



CHRISTIANA AND MERCy's DISCOURSE. 349 

Then they came in, and, understanding who they were, 
did salute each other with a kiss, and said, " Welcome, 
ye vessels of the grace of God, welcome unto us who are 
your faithful friends."* 

Now, because it was somewhat late, and because the 
pilgrims were weary with their journey, and also made 
faint with the sight of - fight, and the terrible lions, 
they desired, as soon as might be, to prepare to go to rest. 
" Nay," said those of the family, " refresh yourselves 
with a morsel of meat:" for they had prepared for them 
a lamb, with the accustomed sauce thereto. f (a) For the 
porter had heard before of their coming, and had told it 
to them within. So when they had supped, and ended 
their prayer with a psalm, they desired they might go to 
rest. " But let us," said Christiana, " if we may be so 
bold as to choose, be in that chamber that was my hus- 
band's when he was here." So they had them up thith- 
er, and they all lay in a room. "(6) When they were at 
rest, Christiana and Mercy entered into discourse about 
things that were convenient. 

Chr. Little did I think once, when my husband went 
on pilgrimage, that I should ever have followed him. 

Mer. And you as little thought of lying in his bed, and 
in his chamber to rest, as you do now. J 



* Here is a blessed mark of being vessels of the grace of God, when we 
delight in the sight of, salute and welcome others in the way to Zion, and 
mutually have our hearts and affections drawn out to each other in love. 
O how sweet is the fellowship of pilgrims below ! what must it be above ! 
Infinitely above conception. Lord, fire our soub with the thought of ever 
being with thee and each other in thy kingdom. 

t The Lamb is the food of pilgrims, and the end of their conversation. 
Reader, can you feed upon C'.irist by faith ? Is the Lamb the nourishment 
of thy soul, and the portion of thy heart ? Canst thou say from sweet and 
blessed experience, his flesh is meat indeed, and his blood is drink indeed ? 
Is it thy delight to think of him, hear of him, speak of him, abide in him, 
and live upon him ? O bless him, and praise him for his mercy. 

% Pray, mind the above sweet note, " Christ's bosom is for all pilgrims.' 
It is there the weary find rest; and the burdened soul ease. for more 

(a) Exod. xii. 6. (b) John i. 29. 



350 MERCY TELLS CHRISTIANA HER DREAM. 

Chr. And much less did I ever think of seeing his face 
with comfort, and of worshipping the Lord the King with 
him ; and yet now I believe I shall i 

Mer. Hark, don't you hear a noise ? 

Chr. Yes, 'tis, as I believe, the noise of music, for joy 
ihat we are here. 

Mer. Wonderful! Music in the house, music in the 
heart, and music also in heaven, for joy that we are 
here !■* 

Thus they talked awhile, and then betook themselves 
to sleep. So in the morning when they were awaked. 
Christiana said to Mercy, " what was the matter that you 
did laugh in your sleep to-night ? I suppose you was in a 
dream." 

Mer. So I was, and a sweet dream it was ; but are you 
sure I laughed ? 

Chr. Yes ; you laughed heartily : but pr'ythee, Mer- 
cy, tell me thy dream. 

Mer. I was a dreaming that I sat all alone in a solitary 
place, and was bemoaning the hardness of zny heart. — 
Now I had not sat there long, but methought many were 
gathered about me to see me, and to hear what it was 
that T said. So they hearkened, and I went on bemoan- 
ing the hardness of my heart. At this, some of them 
laughed at me, some called me fool, and some began to 
thrust me about. With that, methought I looked up, and 
saw one coming with wings towards me. So he came 
directly to me, and said, " Mercy, what aileth thee V* 
Now when he had heard me make my complaint, he said, 



reclinings of soul upon the precious bosom of our dear Lord ! We can be 
truly happy no where else. 

* what precious harmony is this ! how joyful to be the subjects of if- 
and to join in it ! The free sovereign grace cf <«od is the delightful theme ; 
and glory to God in the highest, the universal chorus. It is the wonder 
and joy of sinners on earth, and of angels in heaven. 



Christiana's remarks upon it. 351 

"Peace be to thee:" he also wiped mine eyes with his 
handkerchief, and clad me in silver and gold. He put a 
chain upon my neck, and ear-rings in mine ears, and a 
beautiful crown upon my head, (a) Then he took me by 
the hand, and said, " Mercy, come after me." So he 
went up, and I followed, till we came at a golden gate. 
Then he knocked : and, when they within had opened, 
the man went in, and I followed him up to a throne, upon 
which one sat, and he said to me, " Welcome, daugh- 
ter." The place looked bright and twinkling, like the 
stars, or rather like the sun, and I thought that I saw 
your husband there. So I awoke from my dream. But 
did I laugh ?* 

Chr. Laugh! ay, and well you might, to see yourself 
so well. For you must give me leave to tell you, that it 
was a good dream ; and that as you have begun to find the 
first part true, so you shall find the second at last. " God 
speaks once, yea, twice, yet man perceiveth it not ; in 
a dream, in a vision of the night, when deep sleep falleth 
upon men, in slumbering upon the bed. "(6) We need 
not, when a-bed, to lie awake to talk with God ; he can 
visit us while we sleep, and cause us then to hear his 
voice. Our heart oft-times wakes when we sleep ; and 
God can speak to that, either by words, by proverbs, by 
signs and similitudes, as well as if one was awake. f 



* Pray observe this dream : it is a most precious one indeed. We find 
it true in the broad day of sweet experience ; for then it is we get the most 
blessed visits from our Lord, when we get by ourselves and bemoan the 
deadness of our poor hearts. True, we may be laughed at, called fools, 
and despised by the profane and self-righteous, who do not feel the hard 
ness of their hearts, nor bemoan themselves for it ; yet the loving, com- 
passionate, tender hearted Saviour, is ever near to us, he feels for us, sym- 
pathizes with us, will manifest liiaiself to us, and revive us with the sense 
of peace, the joy of hope, and the comforts of love. 

t O how blessed are they who are watching and waiting continually to 
hear the small still voice of the Spirit, speaking rest and peace to their 

(a) Ezek. xvi. 8—13. (6; Job xxxiii. 14—16 

W w 



352 PRUDENCE CATECHISES 

MtR. Well, I am glad of my dream, for I hope, ere 
long, to see it fulfilled, to the making of me laugh again. 

Chr. I think it is now high time to rise, and to know 
what we must do. 

Mer. Pray, if they advise us to stay awhile, let us 
willingly accept of the proffer. 1 am the willinger to stay 
a while here, to grow better acquainted with these maids ; 
methinks Prudence, Piety, and Charity, have very come- 
ly and sober countenances. 

Chr. We shall see what they will do. — So when they 

were up and ready, they came down, and they asked 

one another of their rest, and if it was comfortable or not. 

Very good, said Mercy ; it was one of the best night's 

lodgings that ever I had in my life. 

Then said Prudence and Piety, if you will be persuad- 
ed to stay here awhile, you shall have what the house will 
afford. 

Ay, and that with a very good will, said Charity. — - 
So they consented, and staid there about a month or 
above, and became very profitable one to another. And, 
because Prudence would see how Christiana had brought 
up her children, she asked leave of her to catechise 
them ; so she gave her free consent, Then she began 
with the youngest, whose name was James. And she 
said, " Come, James, canst thou tell me who made thee ?" 
Jam. God the Father, God the Son, and God the Ho- 
ly Ghost. 

Prud. Good boy. And canst thou tell who saved 
thee? 

Jam. God the Father, God the Son, and God the Ho- 
ly Ghost. 



souls by the blood of the Lamb ! how condescending is our Lord, thus 
to visit us, and converse with us in the way to his kingdom ! 



JAMES AND JOSEPH. 353 

Prud. Good boy still. But how doth God the Father 
save thee? 

Jam. By his grace. 

Pkdd. How doth God the Son save thee ? 

Jam. By his righteousness, and blood, and death, and 
life. 

Prud. And how doth God the Holy Ghost save thee? 

Jam. By his illumination, by his renovation, and by 
h\s preservation. 

Then said Prudence to Christiana, you are to be com- 
mended for thus bringing up your children. I suppose I 
need not ask the rest these questions, since the youngest 
of them can answer them so well. I will therefore now 
apply myself to the next youngest. 

Then she said, come Joseph, (for his name was Joseph,) 
will you let me catechise you? 

Jos. With all my heart. 

Prud. What is man ? 

Jos. A reasonable creature, made so by God, as my 
brother said. 

Prud. What is supposed by this word, saved ? 

Jos. That man by sin has brought himself into a state 
of captivity and misery. 

Prud. What is supposed by his being saved by the 
Trinity ? , 

Jos. That sin is so great and mighty a tyrant, that 
none can pull us out of its clutches, but God ; and that 
God is so good and loving to man, as to pull him indeed 
out of this miserable state. 

Prud. What is God's design in saving poor man? 

Jos. The glorifying of his name, of his grace, and jus- 
tice, &c. and the everlasting happiness of his creature. 

Prud. Who are they that must be saved? 

Jos. Those that accept of his salvation. 

Prud. Good boy, Joseph ; thy mother hath taught 



354 PRUDENCE CATECHISES JOSEPH AND MATTHEW. 

thee well, and thou hast hearkened to what she has said 
unto thee. 

Then said Prudence to Samuel (who was the eldest son 
but one,) Come, Samuel, are you willing that I should 
catechise you also? 

Sam. Yes, forsooth, if you please. 

Prud. What is heaven ? 

Sam. A place and state most blessed, because God 
dwelleth there. 

Prud. What is hell ? 

Sam. A place and state most woful, because it is the 
dweiling-place of sin, the devil, and death. 

Prud. Why wouldst thou go to heaven ? 

Sam. That I may see God, and serve him without 
weariness ; that I may see Christ, and love him everlast- 
ingly ; that I may have that fulness of the Holy Spirit in 
me, that I can by no means here enjoy. 

Prud. A very good boy, and one that has learned 
well. — Then she addressed herself to the eldest, whose 
name was Matthew ; and she said to him, Come Matthew, 
shall I also catechise you ? 

Mat. With a very good will. 

Prud. I ask, then, if there was ever anything that had 
a being antecedent to, or before God? 

Mat. No; for God is eternal; nor is there any thing 
excepting himself, that had a being until the beginning of 
the first day: "For in six days the Lord made heaven 
and earth, the sea, and all that in them is." 

PtiUD. What do you think of the Bible ? 

Mat. It is the holy word of God. 

Prud. Is there nothing written there but what you un- 
derstand ? 

Mat. Yes, a great deal. 

Prud. What do you do when you meet with places 
therein that you do not understand ? 



PRUDENCE GIVES THE BOFS GOOD COUNSEL. 355 

Mat. I think God is wiser than I. I pray also that he 
will please to let me know all therein, that he knows will 
be for my good.^ 

Prud. How believe you, as touching the resurrection 
of the dead? 

Mat. I believe they shall rise, the same that was bu- 
ried; the same in nature, though not in corruption. And 
I believe this upon a double account : — First, because 
God has promised it: — secondly, because he is able to 
perform it.f 

Then said Prudence to the boys, You must still heark- 
en to your mother for she can learn you more. You must 
also diligently give ear to what good talk you shall hear 
from others : for your sakes do they speak good things. 
Observe also, and that with carefulness, what the heav- 
ens and the earth do teach you; but especially be much 
in the meditation of that book, that was the cause of 
your father's becoming a pilgrim. I, for my part, my 
children, will teach you what I can while you are here 
and shall be glad if you will ask me questions that tend 
to godly edifying. 



* Though this is answered with the simplicity of a child ; yet it is, and 
ever will be the language of every father in Christ. Happy those whose 
spirits are cast into this humble blessed mould ! O that this spirit may ac- 
company us in all our researches, in all our ways, and through all our 
days. 

t Here is the foundation of faith, and the triumph of hope, God's faith- 
fulness to his promise, and his power to perform. Having these to look 
to, what should stagger our faith, or deject our hope ? We may, we ought 
to smile at all carnal objections, and trample upon all corrupt reasonings. 



3j6 mercy's suitor : her conduct to him. 



CHAPTER VI. 

MR. BRISK PAYS HIS ADDRESSES TO MERCY— MATTHEW 
TAKEN ILL, BUT RECOVERS, kc. 

NOW by that these pilgrims had been at this place a 
week Mercy had a visitor that pretended some good will 
unto her, and his name is Mr. Brisk, a man of some breed- 
ing, and that pretended to religion ; but a man that stuck 
very close to the world. So he came once or twice, or 
more, to Mercy, and offered love unto her. — Now Mercy 
was of a fair countenance, and therefore the more alluring. 
Her mind also was, to be always busying of herself in do- 
ing ; for when she had nothing to do for herself, she would 
be making of hose and garments for others, and would be- 
stow them upon them that had need. And Mr Brisk, 
not knowing where or how she disposed of what she made, 
seemed to be greatly taken, for that he found her never 
idle. " I will warrant her a good house-wife," quoth he 
to himself. 

Mercy then revealed the business to the maidens that 
were of the house, and inquired of them concerning him ; 
for they did know him better than she. So they told her, 
that he was a very busy young man, and one that pre- 
tended to religion ; but was, as they feared, a stranger to 
the power of that which is good. 

Nay then, said Mercy, I will look no more on him ; for 
I purpose never to have a clog to my soul.^ 

Prudence then replied, that there needed no great mat- 



* Most blessed resolution ! Ah, pilgrims, if you were more wary, how 
many troubles would you escape, and how much more happy would you 
be in your pilgrimage ? It is for want of this wisdom, that many bring evil 
upon themselves. 



HE FORSAKES HER. HER REMARKS UPON IT. 357 

ter of discouragement to be given to him ; for continuing 
so, as she had begun, to do for the poor, would quickly 
cool his courage. 

So the next time he comes, he finds her at her old 
work, a making of things for the poor. Then said he, 
" What, always at it?" "Yes," said she, " either for 
myself or for others." " And what canst thou earn a 
day ?" quoth he. " I do these things," said she, " that 
I may be rich in good works, laying a good foundation 
against the time to come, that I may lay hold of eternal 
life. "(a) " Why pr'ythee, what dost thou do with 
them ?" said he. " Clothe the naked," said she. With 
that his countenance fell. So he forbore to come at her 
again. And when he was asked the reason why, he said, 
that Mercy was a pretty lass, but troubled with ill condi- 
tions.^ 

When he had left her, Prudence said, Did I not tell 
thee, that Mr. Brisk would soon forsake thee ? yea, he 
will raise up an an ill report of thee : for, notwithstanding 
his pretence to religion, and his seeming love to mercy, 
yet mercy and he are of tempers so different, that I be- 
lieve they will never come together. 

Mer. I might have had husbands before now, though 
I spoke not of it to any ; but they were such as did not 
like my conditions, though never did any of them find 
fault with my person. So they and I could not agree. 

Prud. Mercy in our days is little set by, any further 
than as to its name ; the practice, which is set forth by 
the conditions, there are but few that can abide. 



* How easily are the best of characters traduced, and false constructions 
put upon the best of actions ? Reader, is this your lot also ? Mind your du- 
ty. Look to your Lord. Persevere in his works and ways ; and leave 
your character with him, to whom you can trust your soul. For if God 
be for us, who shall be against us ? Whall shall harm us, if we be follow 
ers of that which is good ? 



(a) 1 Tim. vi. 17— IP 



358 MATTHEW SICK. THE PHYSICIAn's OPINION 

Well, said Mercy, if nobody will have me, I will die ft 
maid, or my conditions shall be to me as a husband : for 
I cannot change my nature ; and to have one that lies 
cross to me in this, that I purpose never to admit of as 
long as I live. I had a sister, named Bountiful, married 
to one of these churls : but he and she could never agree ; 
but, because my sister was resolved to do as she had be- 
gun, that is, to show kindness to the poor, therefore her 
husband first cried her down at the cross, and then turned 
her out of his doors. 

Pru. And yet he was a professor, I warrant you ! 

MtR. Yes, such a one as he was, and such as the 
world is now full of: but I am for none of them all.^ 

Now Matthew, the eldest son of Christiana, fell sick, 
and his sickness was sore upon him, for he was much 
pained in his bowels, so that he was with it, at times, pull- 
ed, as it were, both ends together.f There dwelt also 
not far from thence, one Mr. Skill, an ancient and well- 
approved physician. So Christiana desired it, and they 
sent for him, and he came : when he was entered the room, 
and had a little observed ihe boy, he concluded that he 
was sick of the gripes. Then he said to his mother, 
" What diet has Matthew of late fed upon ?" « Diet !' ' 
said Christiana ; " nothing but what is wholesome." The 
physician answered, " This boy has been tampering with 
something that lies in his maw undigested, and that will 
not away without means. And I tell you he must be 
purged, or else he will die" 



* Though we are to beware of a censorious spirit in regard to profes- 
sors, yet when they give evidence by their walk, that they are not what 
they profess to be, holy followers of the Lamb, we are by no means to be. 
deceived by them. For we have an unerring rule laid down by our 
Lord, to judge of them, "ye shall know them by their fruits." Matt. vii. 
16 ; yea, and we ought to be faithful to them too, by reproving them id 
the spirit of humility and love. 

t See the effects of sin. It will pinch and gripe the conscience, and 
make the heart sick. 



CHRISTIANA 8 CONCERN FOR MATTHFW. 359 

Then said Samuel, mother, what was that which my 
brother did gather and eat, so soon as we were come from 
the gate that is at the head of this way ? You know that 
there was an orchard on the left hand, on the other side 
of the wall, and some of the trees hung over the wall, 
and my brother did pluck and did eat.* 

True, my child, said Christiana, he did take thereof, 
and did eat ; naughty boy as he was, I chid him, and yet 
he would eat thereof. 

Skill. I knew he had eaten something that was not 
wholesome food ; and that food, to wit, that fruit, is even 
the most hurtful of all. It is the fruit of Beelzebub's 
orchard. I do marvel that none did warn you of it; ma- 
ny have died thereof, f 

Then Christiana began to cry ; and she said, " O naugh- 
ty boy ! and O careless mother ! what shall I do for my 



son 



?" 



Skill. Come, do not be too dejected ; the boy may 
do well again, but he must purge and vomit. 

Chr. Pray, Sir, try the utmost of your skill with him, 
whatever it costs. 

Skill. Nay, I hope I shall be reasonable. — So he 
made him a purge, but it was too weak ; it was said, it 
was made of the blood of a goat, the ashes of a heifer, 
and with some of the juice of hyssop, Sec. (a) When 
Mr. Skill had seen that that purge was too weak, he made 
him one to the purpose: it was made ex came el sanguine 



* Observe how useful pilgrims are to each other, in faithfully reminding 
of their conduct. Thougli this sin was committed some time past; and 
neither Matthew nor his mother thought of it; yet it must be brought to 
light, and repented of. 

t Here is conviction for the mother, in not warning of sin, and chiding 
for it. She takes it home, falls under the sense of it, and is grieved for it. 
A lender conscience is a blessed sign of a gracious heart. Ye parents, who 

(a) Heb. ix. 13—19. x. 1—4. 

X x 



360 BY MEANS OF FILLS, MATTHEW RECOVERS. 

Christi:^(a) you know, physicians give strange medi 
cines to their patients :) and it was made up into pills, 
with a promise or two, and a proportionable quantity of 
salt. (6) Now he was to take them three at a time, fast- 
ing, in half a quarter of a pint of the tears of repentance, 
(c) When this potion was prepared, and brought to 
the boy, he was loth to take it, though torn with the 
gripes, as if he should be pulled in pieces. " Come^, 
come," said the physician, "you must take it." "It 
goes against my stomach," said the boy. " I must have 
you take it," said his mother. " I shall vomit it up again," 
said the boy. " Pray, Sir," said Christiana to Mr. Skilly 
" how doe3 it taste ?" " It has no ill taste," said the doc 
tor ; and with that she touched one of the pills with the 
tip of her tongue. " Oh, Matthew," said she, " this po* 
tion is sweeter than honey. If thou Iovest thy mother? 
if thou Iovest thy brothers, if thou Iovest Mercy, if thou 
Iovest thy life, take it." So with much ado, after a short 
prayer for the blessing of God upon it, he took it, and 
it wrought kindly with him. It caused him to purge, to 
sleep, and to rest quietly; it put him into a fine heat and 
breathing sweat, and rid him of his gripes. f 

So in a little time he got up, and walked about with a 



know the love of Christ, watch over your children ; see to it, lest ye 
smart for their sins, in not warning and teaching them, that the fear of the 
Lord is to depart from all evil ; yea, to abstain from the very appearance 
of it. 

* Mr. Bunyan's great modesty and humility are truly admirable ; though 
he quotes Latin, yet as he did not understand it, he tells us in the margin, 
" the Latin I borrow." The English is, "Of the flesh and of the blood 
of Christ." This is the only potion for sin-sick souls Feeding upon 
Christ's flesh and blood by faith, keeps us from sinning, and when sick of 
sin, these, and nothing but these, can heal and restore us. Yet there is in 
our nature an unaccountable reluctance to receive these, through the un- 
belief which uorks in us. So Matthew found it. 

t See the blessed effects of receiving Christ, when under the sense of 
sin, and distress for sin. O what a precious Saviour is Jesus ! what effica 
cy is there in his blessed flesh, and precious blood, to purge the conscience 

(a) John vi. 54—57. Heb. ix. 14. (b) Mark ix. 49. (c) Zech. xii. 10. 



EFFICACY OF THESE PILLS. 361 

staff, and would go from room to room, and talk with Pru- 
dence, Piety, and Charity, of his distemper, and how he 
was healed. 

So, when the boy was healed, Christiana asked Mr. 
Skill, saying, " Sir, what will content you for your pains 
and care to me, and of my child?" And he said, " You 
must pay the Master of the College of Physicians accord. 
Jng to the rules made in that case, and provided." («) 

But, Sip, said she, what is this pill good for else ? 

Skill. It is an universal pill ; it is good against all dis- 
eases that pilgrims are incident to; and, when it is well 
prepared, will keep good time out of mind 

Chr. Pray, Sir, make me up twelve boxes of them ; 
for, if I can get these, I will never take other physic. 

Skill. These pills are good to prevent diseases, as 
well as to cure when one is sick.* Yea, I dare say it, 
and stand to it, that if a man will but use this physic as he 
should, it will make him live for ever. (b) But good 
Christiana, thou must give these pills no other way, but 
as I have prescribed: for if you do, they will do no good. 
So he gave unto Christiana physic for herself and her 
boys, and for Mercy ; and bid Matthew take heed how 
he eat any more green plumbs ; and kissed him, and went 
his way. 

It was told you before that Prudence bid the boys, that 
if at any time they would, they should ask her some ques- 
tions that might be profitable, and she would say some- 
thing to them. 



from guilt. It is this sense of Christ's love and grace, which heals, re- 
stores, and makes eur hearts happy and joyful in God ! 

* O pilgrims, let not a day pass without having recourse to the life and 
death of the Son of God, and live by faith upon him, who shed his blood 
to save us. and gives his flesh to nourish us, and who says, « My flesh is 
aneat indeed, and my blood is drink indeed.'' 

v (a) Heb. xlii. 11— 15. (b) John vi. 58. 



362 PRUDENCE ANSWERS MATTHEWs's QUESTIONS. 

Then Matthew, who had been sick, asked her, Why, 
for the most part, physic should be bitter to our palates? 
Prod. To show how unwelcome the word of God, and 
the effects thereof, are to a carnal heart. 

Mat. Why does physic, if it does good, purge, and 
cause to vomit? 

Prud. To show, that the word, when it works effec- 
tually, cleanseth the heart and mind. For, look, what 
the one doeth to the body, the other doeth to the soul. 

Mat. What should we learn by seeing the flame of our 
fire go upwards ? And by seeing the beams and sweet in- 
fluences of the sun strike downwards? 

Pkud. By the going up of the fire, we are taught to 
ascend to heaven, by fervent and hot desires. And by 
the sun sending his heat, beams, and sweet influences 
downwards, we are taught that the Saviour of the world, 
though high, reaches down with his grace and love to us 
below. 

Mat. Where have the clouds their water? 
Prud. Out of the sea. 
Mat. What may we learn from that? 
Prud. That ministers should fetch their doctrine from 
God. 

Mat. Why do they empty themselves upon the earth ? 
Prld. To show, that ministers should give out what 
they know of God to the world. 

Mat. Why is (he rainbow caused by the sun? 
Prud. To show, that the covenant of God's grace is 
confirmed to us in Christ. 

Mat. Why do the springs come from the sea to us 
through the earth ? 

Prud. To show, that the grace of God comes to us 
through the body of Christ. 



THEIR QUESTIONS AND ANSWERS CONTINUED. 363 

Mat. Why do some of the springs rise out of the top 
of high hills? 

Prud. To show, that the Spirit of grace shall spring 
up in some that are great and mighty, as well as in many 
that are poor and low. 

Mat. Why doth the fire fasten upon the candlesvick ? 
Prud. To show, that unless grace doth kindle upon 
the heart, there will be no true light of life in us. 

Mat. Why is the wick, and tallow, and all, spent to 
maintain the light of the candle ? 

Prud. To show, that body and soul, and all, should 
be at the service of, and spend themselves to maintain 
in good condition, that grace of God that is in us. 

Mat. Why doth (he pelican pierce her own breast 
with her bill ? 

Prud. To nourish her young ones with her blood, 
and thereby to show that Christ the blessed, soloveth his 
young, his people, as to save them from death by his 
blood. 

Mat. What may one learn by hearing of the cock 
crow ? 

Prud. Learn to remember Peter's sin, and Peter's re- 
pentance. The cock's crowing shows also, that day is 
coming on ; let then the crowing of the cock put thee in 
mind of that last and terrible day of judgment. 

Now about this time their month was out; wherefore 
they signified to those of the house, that it was conveni- 
ent for them to up and be going. Then said Joseph to 
his mother, " It is convenient that you forget not to send 
to the house of Mr. Interpreter, to pray him to grant 
that Mr. Great-heart should be sent unto us, that he may 
be our conductor the rest of our way." "Good boy," 
said she, " I had almost forgot." So she drew up a pe- 
rition, and prayed Mr. Watchful the porter, to send it 



»iti4 eve's apple, Jacob's ladder, &c. 

by some fit man, to her good friend Mr. Interpreter ; who? 
when it was come, and he had seen the contents of the 
petition, said to the messenger, " Go tell them that I will 
send him." 

When the family where Christiana was, saw that they 
had a purpose to go forward, they called the whole house 
together, to give thanks to their King, for sending of them 
such profitable guests as these. Which done, they said 
unto Christiana, " And shall we not show thee something, 
according as our custom is to do to pilgrims, on which 
thou mayest meditate when thou art on the way ?" So 
they took Christiana, her children, and Mercy, into the 
closet, and showed them one of the apples that Eve ate 
of, and that she also did give to her husband, and that for 
the eating of which, they were both turned out of Para- 
dise ; and asked her, " What she thought that was ?" 
Then Christiana said, " It is food or poison, I know not 
which." So they opened the matter to her, and she held 
up her hands and wondered.^' (a) 

Then they had her to a place, and showed her Jacob's 
ladder. Now at that time there were some angels as- 
cending upon it. So Christiana looked, and looked to 
see the angels go up ; so did the rest of the company. (6) 
Then they were going into another place, to show them 
something else : but James said to his mother, " Pray 
bid them stay a little longer, for this is a curious sight.' 7 
So they turned again, and stood feeding their eyes on this 
so pleasant a prospect. — After this they had them into a 



* It is not enough that the Holy Spirit convinces us of sin, previous to 
our first setting out on pilgrimage, and makes us sensible of our want of 
Christ, but he also keeps up a sight and sense of the evil of sin, in its orig- 
inal nature, as well as our actual transgressions. This often makes us 
wonder at sin, at ourselves, and at the love of Christ in becoming a sacri 
fice for our sins. 

(a) Gen. iii. 1—6. Rom. vii. 24. (b) Gen. xxviii. 12 



GREAT-HEART ARRIVING, THEY GO FORWARD. 36i) 

place, where there did hang up a golden anchor : so they 
bid Christiana take it down ; for, said they, you shall 
have it with you, for it is of absolute necessity that you 
should, that you may lay hold of that within the veil, and 
stand steadfast in case you should meet with turbulent 
weather : — so they were glad thereof. # («) — Then they 
took them, and had them to the mount upon which Abra- 
ham our father had offered up Isaac his son, and showed 
them the altar, the wood, the fire, and the knife ; for they 
remain to be seen to this very day. — When they had 
seen it, they held up their hands, and blessed themselves, 
and said, " Oh what a man for love to his Master, and for 
denial to himself, was Abraham 1" After they had show- 
ed them all these things, Prudence took them into a dining- 
room, where stood a pair of excellent virginals ; so she 
played upon them, and turned what she had showed them 
into this excellent song, saying, 

M Eve's apple we have showed you ; 

Of that be you aware ; 
You have seen Jacob's ladder too. 

Upon which angels are : 
An anchor you received have ; 

But let not this suffice, 
Until with Abra'am you have gave 

Your best for sacrifice." 

Now about this time one knocked at the door: so \ht. 
porter opened, and, behold, Mr. Great-heart was there ! 



* This is the anchor of hope. This keeps the soul safe, and steady to 
Jesus, who is the alone object of our hope. Hope springs from faith. Ir 
is an expectation of the fulfilment of (hose things that are premised in the 
word of truth, by the God of all grace. Faith receives them, trusts in them 
relies upon them, and hope waits for the full accomplishment, and enjoy- 
ment of them. 

(a) Joel iii. 16. Heb. vi. 19. 



366 THEF TAKE LEAVE OF WATCIJFUL. 

But when he was come in, what joy was there ! for it 
came now afresh again into their minds, how but a while 
ago he had slain old Grim Bloody-man the giant, and had 
delivered them from the lions. 

Then said Mr. Great-heart to Christiana and to Mer- 
cy, My Lord has sent each of you a bottle of wine, and 
also some parched corn, together with a couple of pome- 
granates ; he also sent the boys some figs and raisins ; to 
refresh you in your way.^ 

Then they addressed themselves to their journey ; and 
Prudence and Piety went along with them. When they 
came at the gate, Christiana asked the porter, if any of 
late went by. He said, No, only one, some time since, 
who also told me, that of late there had been a great rob- 
bery commitied on the King's highway, as you go : but, 
said he, the thieves are taken, and will shortly be tried for 
their lives. Then Christiana and Mercy were afraid ; but 
Matthew said, Mother, fear nothing, as long as Mr. Great- 
heart is to go with us, and to be our conductor. 

Then said Christiana to the porter, Sir, I am much 
obliged to you for all the kindnesses that you have show- 
ed to me since I came hither ; and also that you have 
been so loving and kind to my children ; I know not how 
to gratify your kindness : wherefore, pray, as a token of 
my respects to you, accept of this small mite. So she 
put a gold angelf in his hand : and he made her a low 
obeisance, and said, " Let thy garments be always white^ 
and let thy head want no ointment. Let Mercy live and 



* how reviving and refreshing are those love-tokens from our Lord ! 
Great-heart never comes empty-handed. He always inspires with cour- 
age and confidence. 

f No wonder that the pilgrims were thankful for their kind entertain- 
ment, or that they testified their esteem of the gospel, and its glorious Au- 
thor, by the present they made to the porter ; for says St. Paul, in behalf 
of the ministers of the word, " If we have sown unto you spiritual things,. 
is it a great thing if we shall reap your carnal things ?" 



/ 



THEY TAKE LEAVE OF WATCHFUL. 367 



not die, and let not her works be few." And to the boys 
he said, " Do you flee youthful lusts, and follow after 
godliness with them that are grave and wise ; so shall you 
put gladness into your mother's heart, and oblain praise 
of all that are sober-minded." — So they thanked the por- 
ter, and departed. 



Y y 



368 CHRISTIANA HEARS CURIOUS NOTES. 



CHAPTER VII. 

THE PILGRIiMS PURSUE THEIR JOURNEY AND PASS THROUGH 
THE VALLEY OF HUMILIATION, AND OF THE SHADOW OF 
DEATH. 

NOW I saw in my dream, that they went forward un- 
til they were come to the brow of the hill, where Piety, 
bethinking herself, cried out, Alas ! I have forgot what I 
intended to bestow upon Christiana and her companions; 
I will go back and fetch it. So she ran and fetched it. 
When she was gone, Christiana thought she heard in a 
grove, a little way off on the right hand, a most curious 
melodious note, with words much like these: 

66 Through all my life thy favour is 

So frankly show'd to me, 
That in thy house for evermore 

My dwelling-place shall be." 

And listening still she thought she heard another an- 
swer it, saying, 

For why ! The Lord our God is good, 

His mercy is for ever sure: 
His truth at all times firmly stood, 

And shall from age to age endure." 

So Christiana asked Prudence what it was that made 
those curious notes. They are, said she our country 
birds: they sing these notes but seldom, except it be at 
the spring, when the flowers appear, and the sun shines 
warm, and then you may hear them all the day long. I 



GREAT-HEART ENCOURAGES THE PILGRIMS. 369 

often, said she, go (o hear them : we also oft-times keep 
them tame in our house. They are very fine company 
for us when we are melancholy ; also they make the 
woods and groves, and solitary places, places desirous to 
be in. # (a) 

By this time Piety was come again; so she said to 
Christiana, Look here, I have brought thee a scheme of 
all those things that thou hast seen at our house, upon 
which thou mayesl look when thou findest thyself forget- 
ful, and call those things again to remembrance, for thy 
edification and comfort. 

Now they began to go down the hill to the valley of 
Humiliation. It was a steep hill, and the way was slip- 
pery ; but they were very careful; so they got down 
pretty well When they were down in the valley ,f Pie- 
ty said to Christiana, This is the place where your hus- 
band met with the foul fiend Apollyon, and where they had 
the great fight that they had : I know you cannot but 
have heard thereof. But be of good courage ; as long 
as you have Mr. Great-heart here to be your guide and 
conductor, we hope you will fare the better. So when 
these two had committed the pilgrims unto the conduct 
of their guide, he went forward, and they went after. 

Then said Mr. Great-heart, We need not be so afraid 



* You see these joyful notes spring from a sense of nearness to the 
Lord, and a firm confidence in his divine truth and everlasting mercy. O 
when the Son of righteousness shines warmly on the soul, and gives us 
clearly to see these, it makes the pilgrims sing mo?t sweetly, and shout 
most joyfully indeed. These songs approach very nearly to the heavenly 
mu=ic in the realm of glory. 

* After being thus highly favoured with sensible comforts in the views 
of faith, the comforts of hope, and the joys of love ; seethe next step 
those pilgrims are to take ; it is down the hill Difficulty, into the valley 
of Humiliation. What doth this place signify ? A deep and abiding sight 
and sense of ourselves ; of our ruined state, lost condition, and desperate 
'.•ircumstancesj as fallen sinners. 

(a) Sol. Song. ii. 11, 12. 



370 JAMES PERCEIVES THE PILLAR. 

of this valley, for here is nothing to hurt us, unless we 
procure it ourselves. It is true, Christian did meet here 
with Apollyon, with whom he had also a sore combat ; 
but that fray was the fruit of those slips that he got in his 
going down the hill; for they that get slips there, must 
look for combats here, (a) And hence it is that this val- 
ley has got so hard a name. For the common people, 
when they hear that some frightful thing has befallen such 
an one, in such a place, are of opinion that that place is 
haunted with some foul fiend, or evil spirit; when, alas! 
it is for the fruit of their doing, that such things do be- 
fall them there. * 

This valley of Humiliation is of itself as fruitful a place 
as any the crow flies over; and I am persuaded, if we 
could hit upon it, we might find somewhere hereabout 
something that might give us an account, why Christian 
was so hardly beset in this place. 

Then James said to his mother, " Lo, yonder stands a 
pillar, and it looks as if something was written thereon ; 
let us go and see what it is." So they went, and found 
there written, " Let Christian's slips, before he came 
hither, and the burden that he met with in this place, be 
a warning to Ihose that come after." " Lo," said their 
guide, " did 1 not tell you that there was something here- 
abouts, that would give intimation of the reason why 
Christian was so hard beset in this place ?" Then, turn- 
ing to Christiana, he said, no disparagement to Christian, 



* What a great blessing it is to have Great-heart in the Valley of Hu- 
mility ! How sad is it for pilgrims to procure evils for themselves by their 
sin and folly ! How joyful is it to know that, " like as a father pitieth his 
children, so the Lord pitieth them who fear him !" Ps. ciii. 13. Yet if we 
slip, we shall be sure to smart. If we do not hold fast faith, hope, love, 
and obedience, Satan will attack, distress us in some sort, and prevail 
against us, and then we shall bring up an evil report of the safe and fruit- 
ful valley of Humiliation. 

(a) Part I. p. 125—130. 



THE SHEPHERD'S BOY. 371 

more than to many others whose hap and lot it was. For 
it is easier going up than down this hill, and that can be 
said but of few hills in all these parts of the world. But 
we will leave the good man, he is at rest, he also had a 
brave victory over his enemy : let Him that dwelleth 
above, grant that we fare no worse, when we come to be 
tried, than he ! 

But we will come again to this valley of Humiliation. — 
It is the best and most fruitful piece of ground in all these 
parts. — It is a fat ground ; and, as you see, consisteth 
much in meadows ; and if a man was to come here in the 
summer time, as we do now, if he knew not any thing be- 
fore thereof, and if he also delighted himself in the sight 
of his eyes, he might see that which would be delightful 
to hirn. Behold how green this valley is ; also how beau- 
tiful with lilies. (a) I have also known many labouring 
men that have got good estates in this valley of Humilia- 
tion ; (for " God resisteth the proud, but giveth more 
grace to the humble ;") for indeed it is a very fruitful 
soil, and doih bring forth by handfuls. Some also have 
wished, that the next way to their Father's house were 
here, that they might be troubled no more with either 
hills or mountains to go over : but the way is the way, 
and there is an end.^ 

Now as they were going along, and talking, they espi- 
ed a boy feeding his father's sheep. The boy was in 



* Though this valley of Humiliation maybe very terrifying to pilgrims, 
after they have been favoured with peace and joy, and comforted by the 
views of faith and hope ; yet it is a very safe place, and though at first en- 
tering into it, and seeing more of themselves than was ever before show- 
ed them, they may fear and tremble ; yet after some time continuing here, 
they are more reconciled and contented ; for here they find the visits of 
their Lord ; and, in the depths of their humility, they behold the heights 
of his love, and the depths of his mercy, cry out, Though I am emptied of 
all, yet I have an inexhaustible fulness in Jesus, to supply me with all 1 
want, and all I hope. 

(a) Sol. Song. ii. 1. James iv. 6. 1 Pet. v. 5. 



3f2 CHRIST LOVRD TO DWELL IN THE VALLEY 

very mean clothes, but of a fresh and well-favoured coun- 
tenance ; and as he sat by himself he sung. Hark, said 
IVJr. Great-heart, to what the shepherd's boy saith : % so 
they hearkened, and he said, 

a He that is down, needs fear no fall ; 

He that is low, no pride : 
He that is humble ever shall 

Have God to be his guide. 
I am content with what I have, 

Little be it or much : 
And, Lord, contentment still I crave, 

Because thou savest such. 
Fulness to such a burden is 

That go on pilgrimage : 
Here little, and hereafter bliss, 

Is best from age to age. "(a) 

Then said the guide, Do you hear him ? I will dare to 
say this boy lives a merrier life, and wears more of the 
herb called heart's ease in his bosom, than he that is clad 
in silk and velvet. But we will proceed in our discourse. 

In this valley our Lord formerly had his country 
house, he loved much to be here : he loved also to walk 
in these meadows, and he found the air wac pleasant. 
Besides, here a man shall be free from the noise, and from 
the hurryings of this life ; all states are full of noise and 
confusion, only the* valley of Humiliation is that empty 
and solitary place. Here a man shall not be let and hind- 
ered in his contemplation, as in other places he is apt to 
be. This is a valley that nobody walks in, but those that 
love a pilgrim's life. And though Christian had the hard 
hap to meet with Apoliyon, and to enter with him a brisk 

(a) Heb. xiii. 5. 



FORGETFUL GREEN. 373 

encounter; yet, I must lell you, that in former times men 
have met with angels here, have found pearls here, and 
have in this place found the words of life. ^(a) 

Did I say, our Lord had here in former days his coun- 
try house, and that he loved here to walk ? I will add, in 
this place, and to the people that live and trace these 
grounds, he has left a yearly revenue, to be faithfully paid 
them at certain seasons for their maintenance by the way, 
and for their further encouragement to go on their pil- 
grimage. 

Now, as they went on, Samuel said to Mr. Great-heart ; 
" Sir, T perceive that in this valley my father and Apol- 
lyon had their battle ; but whereabout was the fight? for 
1 perceive this valley is large." 

Gr.-h. Your father had the battle with Apollyon at a 
place yonder before us, in a narrow passage, just beyond 
forgetful green. And indeed that place is the most dan- 
gerous place in all these parts: for if at any time pilgrims 
meet with any brunt, it is when they forget what favours 
they have received, and how unworthy they are of them.f 
This is the place also, where others have been hard put 
to it — But more of the place when we are come to it ; for 
I persuade myself, that to this day there remains either 
some sign of the battle, or some monument to testify that, 
such a battle was there fought. 

Then said Mercy, I think I am as well in this valley as 



* Ever remember the word of our gracious Lord, " It is enough for the 
disciple that he he as his Master." If your Lord made it his chief delight 
to be in this valley of Humiliation, learn from his example to prize this 
valley. Though you may meet with an Apollyon, or a destroyer here • vet 
you are safe in the arms, and under the power of your all-conquering 
Lord ; for though the Lord is high, yet hath he respect unto the lowly. 

t O pilgrims, attend to this? Pride and ingratitude go hand in hand. 
Study, ever study the favours of your Lord : how freely they are bestow- 
ed upon you : and how utterly unworthy you are of the least of t hem- 
Beware of Forgetful Green. 

(a) Hos: ii.4. 5 

\ 



374 MEMORIALS OF CHRISTIAN'S VICTORY. 

I have been any where else in all our journey : the place, 
methinks, suits with my spirit. I love to be in such places 
where there is no rattling with coaches, nor rumbling with 
wheels ; methinks, here one may, without much molesta- 
tion, be thinking what he is, whence he came, what he has 
done, and to what the King has called him : here one may 
think, and break at heart, and melt in one's spirit, until 
one's eyes become as " the fish-pools of Heshbon." They 
that go rightly through this " valley of Bacha, make it a 
well ; the rain," that God sends down from heaven upon 
them that are here, " also filleth the pools." This valley 
is that from whence also the King will give to them their 
vineyards ;{a) and they that go through it shall sing as 
Christian did, for all he met with Apollyon. 

It is true, said their guide, I have gone through this 
valley many a time, and never was better than when here. 
I have also been a conductor to several pilgrims, and they 
have confessed the same. "To this man will I look" 
(saith the King,) " even to him that is poor, and of a con- 
trite spirit, and that trembleth at my word." 

Now they were come to the place where the aforemen- 
tioned battle was fought. Then said the guide to Chris- 
tiana, her children, and Mercy, This is the place : on this 
ground Christian stood, and up there came Apollyon 
against him : and, look, did not I tell you, here is some of 
your husband's blood upon these stones lo this day : be- 
hold, also, how here and there are yet to be seen upon the 
place some of the shivers of Apollyon's broken darts : 
see also how they did beat the ground with their feet as 
they fought, to make good their places against each other ; 
how also, with their by-blows, they did split the very 



fa) Sol. Song. vii. 4. Ps. Ixxxiv 6. Hos. ii. 15. 



THE VALLEY OF THE SHADOW OF DEATH. 375 

stones in pieces ; verily Christian did here play the man, 
and showed himself as stout as Hercules could, had he 
been there, even he himself. When Apollyon was beat, 
he made his retreat to the next valley, that is called the 
valley of the Shadow of Death, unto which we shall come 
anon.* Lo, yonder also stands a monument, on which is 
engraven this battle, and Christian's victory, to his fame 
throughout all ages. 

So because it stood just on the way-side before them, 
they stepped to it and read the writing, which word for 
word was this : 

" Hard by here was a battle fought, 

Most strange and yet most true ; 
Christian and Apollyon sought 

Each other to subdue. 
The man so bravely play'd the man ? 

He made the fiend to fly; 
Of which a monument I stand, 

The same to testify."! 

When they had passed by this place, they came upon 
the borders of the Shadow of Death, and this valley was 
longer than the other ; a place also most strongly haunted 
with evil things, as many are able to testify : but these 
women and children went the better through it, because 
they had day-light, and because Mr. Great-heart was their 
conductor. 

When they were entered upon this valley, they thought 



* If Satan be driven back from one attack, prepare for another. Bless 
God for your armour. Never put it off. 

t Monuments of victory over Satan : are to God's glory, and are very 
animating and encouraging to those who come after. Proclaim, O Chris- 
tians, your mercies with thankfulness, and your victories with shouts of 
humility, to the honour of the Captain of our salvation. 

Z 7 



376 THE VALLEY OF THE SHADOW OF DEATH, 

that they heard a groaning, as of dead men ; a very great 
groaning. They thought also that they did hear words 
of lamentation, spoken as of some in extreme torment. 
These things made the boys to quake, the women also 
looked pale and wan ; but their guide bid them be of good 
comfort. 

So they went on a little further, and (hey thought that 
they felt the ground begin to shake under them, as if some 
hollow place was there; they heard also a kind of hissing, 
as of serpents, but nothing as yet appeared. Then said 
the boys, " Are we not yet at the end of this doleful 
place?" But the guide also bid them be of good courage, 
and look well to their feet, lest haply, said he, you be ta- 
ken in some snare. # 

Now James began to be sick, but I think the cause 
thereof was fear ; so his mother gave him some of that 
glass of spirits that she had given her at the Interpreter's 
house, and three of the pills that Mr. Skill had prepared ; 
and the boy began to revive. Thus they went on, till 
they came to about the middle of the valley ; and then 
Christiana said, " Methinks, I see something yonder up- 
on the road before us ; a thing of a shape such as I have 
not seen." Then said Joseph, " Mother, what is it ?" 
" An ugly thing, child ; an ugly thing," said she. " But, 
mother, what is it like ?" said he. " 'Tis like, I cannot 
tell what," said she. " And now it is but a little way 
off." Then said she, " It is nigh." 

"Well," said Mr. Great-heart, "let them that are 
most afraid, keep close to me." So the fiend came on, 



* None know the distress, anguish, and fear, that haunt pilgrims in this 
valley but those who have been in it. The hissings, revilings, and injec- 
tions of that old serpent, wilh his infernal malice, seem to be let loose up- 
on pilgrims in this valley. Asaph seems to be walking in this valley, when 
he says, " As for me, my feel were almost gone : my steps had well nigh 
slipU" Ps. lxxiii. 7. 



THEY ARE GREATLY ALARMED; 377 

and the conductor met it; but when it was just come to 
him, it vanished to all their sights; then remembered they 
what had been said some time ago; "Resist the devil, 
and he will flee from you."* 

They went therefore on, as being a little refreshed ; but 
they had not gone far, before Mercy, looking behind her, 
saw, as she thought, something almost like a lion, and 
it came a great padding pace after ; and it had a hollow 
voice of roaring ; and at every roar that it gave, it made 
the valley echo, and all their hearts to_ache, save the 
heart of him that was their guide. So it came up; and 
Mr. Great-heart went behind, and put the pilgrims all 
before him. The lion also came on a pace, and Mr. 
Great-heart addressed himself to give him battle. But 
when he saw that it was determined that resistance should 
be made, he also drew back and came no further.f [a) 

Then they went on again, and their conductor did go 
before them, till they came at a place where was cast up 
a pit the whole breadth of the way ; and, before they 
could be prepared to go over that, a great mist and a dark- 
ness fell upon them, so that they could not see. Then 
said the pilgrims, "Alas! now what shall we do?" But 
their guide made answer, "Fear not, stand still, and see 
what an end will be put to this also." So they staid there, 
because their path was marred. They then also thought 
they did hear more apparently the noise and rushing of 



* Let Satan appe'ar in what shape he will, we ought ever to put on great 
heart and good courage. For the faith of what Jesus is to us, will inspire 
with these. Let us ever look to Christ our conqueror, and ever resist our 
adversary. 

t Satan is often most dreadful at a distance, and courageously resisted 
when advanced nearer. This advice is ever needful : " Be sober ; be 
vigilant." These pilgrims did keep up their watch ; Satan did not come 
upon them unawares : they heard his approach ; they were prepared for 
bis attack • lo, Satan drew back. 

1 (a) Pet. v. 8. 



3T8 BUT TAKE ENCOURAGEMENT FROM THEIR GUIDE. 

the enemies ; the fire also, and smoke of the pit was much 
easier to be discerned.* Then said Christiana to Mercy, 
Now I see what my poor husband went through ; I have 
heard much of this place, but I never was here before 
now ; Poor man ! he went here all alone, in the night; he 
had night almost quite through the way: also these fiends 
were busy about him, as if they would have torn him in 
pieces. Many have spoke of it, but none can tell what 
the valley of the Shadow of Death should mean until 
they come in themselves. " The heart knows its own 
bitterness ; a stranger intermeddleth not with its joy." 
To be here is a fearful thing.f 

Gr.-h. This is like doing business in great waters, or 
like going down into the deep ; this is like being in the 
heart of the sea, and like going down to the bottoms of 
the mountains : now it seems as if the earth with its bars 
were about us for ever. " But let them that walk in dark- 
ness, and have no light, trust in the name of the Lord, 
and stay upon their God."J For my part, as I have 
told you already, I have gone often through this valley, 
and have been much harder put to it than now I am ; and 
yet you see I am alive. I would not boast, for that 
I am not my own saviour ; but I trust we shall have a 
good deliverance. Come, pray for light to him that can 
lighten our darkness, and can rebuke not only these, but 
all the devils in hell. 

So they cried and prayed, and God sent light and de- 
liverance ; for there was now no let in their way ; no, not 



* Awful walking, with a pit before us, and darkness around, and hell 
seeming to move from beneath to meet us ! O what an unspeakable mer- 
cy, in such a distressing season, to have an almighty Saviour to look to, 
and call upon for safety and salvation ! For " he will hear our cry and 

save us." 

t To hear of the soul-distresses of others, is one thing : to experience 
them ours Ives, is very different. 

X This precious text, Isa. 1. 10, has been a sheet anchor to many a soul 
under darkness and distress. Study it deeply 



THEF ARE TROUBLED WITH SNARES. 379 

there, where but now they were stopt with a pit. Yet 
they were not got through the valley ; so they went on 
still, and, behold, great stinks and loathsome smells, to 
the great annoyance of them. Then said Mercy to Chris- 
tiana, There is not such pleasant being here as at the gate, 
or at the Interpreter's, or at the house where we lay last. 
O but (said one of the boys) it is not so bad to go 
through here, as it is to abide here always ; and for aught 
I know, one reason why we must go this way to the house 
prepared for us, is, that our home might be made the 
sweeter to us.^ 

Well said, Samuel, quoth the guide ; thou bast now 
spoke like a man. Why, if ever I get out here again, 
said the boy, I think I shall prize light and good way bet- 
ter than ever I did in my life. Then said the guide, We 
shall be out by and by. 

So on they went, and Joseph said, Cannot we see to 
the end of this valley as yet ? Then said the guide, Look 
to your feet, for we shall presently be among snares. So 
they looked to their feet and went on ; but they were 
troubled much with the snares. Now when they were 
come among the snares, they espied a man cast into the 
ditch on the left hand, with his flesh all rent and torn. — 
Then said the guide, That is one Heedless, that was go- 
ing this way ; he has lain there a great while :f There 
was one Take-heed with him when he was taken and slain ; 
but he escaped their hands. You cannot imagine how 
many are killed hereabouts, and yet men are so foolishly 



* Precious thought ! under the worst and most distressing circumstan- 
ces. Think of this. Their continuance is short. Their appointment 
love. And their end shall be crowned with glory. 

t Heedless professors be warned. The doctrines of grace were never 
intended to lull any asleep in carnal security. If they do so by you, it is 
a sure sign, that what should have been for your health, proves an occa- 
sion of your falling. 



330 GIA.NT MAUL AND GREAT-HEART. 

venturous, as to set out lightly on pilgrimage, and to come 
without a guide. Poor Christian ! it was a wonder that 
he here escaped ; but he was beloved of his God : also 
he had a good heart of his own, or else he could never 
have done it. Now they drew towards the end of their 
way, and just there were Christian had seen the cave when 
he went by, (a) out thence came forth Maul, a giant. — 
This Maul did use to spoil young pilgrims with sophis- 
try, and he called Great-heart by his name, and said un- 
to him, How many times have you been forbidden to do 
these things ? Then said Mr. Great-heart, What things ? 
What things ! quoth the giant ; you know what things; 
but I will put an end to your trade.* But pray, said Mr. 
Great-heart, before we fall fo it, let us understand where- 
fore we must fight. (Now the women and children stood 
trembling, and knew not what to do.) — Quoth the giant, 
You rob the country, and rob it with the worst of thieves. 
These are but generals, said Mr. Great-heart; come to 
particulars, man. 

Then said the giant, Thou practisest the craft of a kid- 
napper, thou gatherest up women and children, and ear- 
nest them into a strange country, to the weakening of my 
Master's kingdom. But now Great-heart replied, I am a 
servant of the God of heaven : my business is to persuade 
tinners to repentance : I am commanded to do my en- 
deavour to turn men, women, and children, from darkness 
to light, and from the power of Satan to God ; and if this 
be indeed the ground of thy quarrel, let us fall to it as soon 
as thou wilt.f 



• How many such giants have we in the present day, who deceive and 
beguile precious souls into a false and fatal security, by their smooth lec- 
tures on morality, and their avowed oppositions to the gospel of Christ.- 
and the way to his kingdom. 

t To awaken our souls, and lead them to Christ for life and salvation. 
is the blessed work of faithful ministers. In the spirit of love and meek 

(a) Part I. p. 139. 



GIANT MAUL AND GREAT-IIE ART. 381 

Then (he giant came up, and Mr. Great-heart went to 
meet him ; and as he went, he drew his sword, but the gi- 
ant had a club. So without more ado they fell to it, and 
at the first blow the giant struck Mr. Great-heart down 
upon one of his knees ; with that the women and children 
cried: so Mr. Great-heart recovering himself, laid about 
him in full lusty manner, and gave the giant a wound in 
his arm ; that he fought for the space of an hour, to that 
height of heat, that the breath came out of the giant's nos- 
trils, as the heat doth out of a boiling cauldron. 

Then they sat down to rest them, but Mr. Great-heart 
betook himself to prayer ; also the women and children 
did nothing but sigh and cry all the time that the battle 
did last.* 

When they had rested them, and taken breath, thev 
both fell to it again, and Mr. Great-heart with a full blow, 
fetched the giant down to the ground : Nay, hold, let me 
recover, quoth he. So Mr. Great-heart let him fairly get 
up : so to it they went again, and the giant missed but a 
little of breaking Mr. Great-heart's skull with his club. 

Mr. Great-heart seeing that, runs to him in the full 
heat of his spirit, and pierced him under the fifth rib ; 
with that the giant began to faint, and could hold up his 
club no longer. Then Mr. Great-heart seconded his 
blow, and smote the head of the giant from his shoulders. 
Then the women and children rejoiced, and Mr. Great- 
heart also praised God, for the deliverance he had 
wrought.f 



ness, they will contend for tbe faith, however they may be ill-treated for 
their work. 

* The greatest heart cannot withstand without prayer, nor conquer 
without the almighty power of God. The belief of this will excite prayer. 

t Many such a battle has been fought, and many such a victory obtain- 
ed; since the reformation, over the enemies of our most holy faith. 

The furious attack made by Maul the giant on the conductor, is to show 
us, that lively and active ministers of the gospel, who are zealous to win 



: 



332 AND VICTORY OVER GIANT MAUL. 

When this was done, they among themselves erected a 
pillar, and fastened the giant's head thereon, and wrote 
under it, in letters that passengers might read, 

He that did wear this head was one 

That pilgrims did misuse; 
He stopt their way, he spared none 9 

But did them all abuse ; 
Until that I Great-heart arose, 

The pilgrims guide to be ; 
Until that I did him oppose, 

That was their enemy. 



souls, must expect the opposition of Satan and his emissaries. But must 
they therefore desist ? God forbid ! The Lord is on their side. Let them 
be accounted " kidnappers," and treated as enthusiasts : the Master whom 
they serve will succeed their endeavours ; hear the prayers of his people ; 
and make them more than conquerors. Thus were the pilgrims brought 
out of the valley ; while danger and darkness rendered returning light, 
and the thoughts of heaven, the sweeter, and many thanksgivings re> 
dounded to the glory of God. 

By glimm'ring hopes, and gloomy fears, 

We trace the sacred road ; 
Through dismal deeps, and dangerous snares, 

We make our way to God. 

Long nights and darkness dwell below, 

With scarce a twinkling ray ; 
But the bright world to which we go, 
/ ft everlasting day. 



Q 



THE PILGRIMS ARE REFRESHED. 383 



CHAPTER VIII. 

1 HE PILGRIMS OVERTAKE MR. HONEST, WHO RELATES HIS 
OWN EXPERIENCE, AND THAT OF MR. FEARING. 

NOW I saw that they went to the ascent that was a 
little way off, cast up to be a prospect for pilgrims (that 
was the place from whence Christian had the first sight 
of Faithful his brother.) (a) Wherefore here they sat 
down, and rested: they also here did eat and drink, and 
made merry; for that they had gotten deliverance from 
this so dangerous an enemy. As they sat thus and did 
eat, Christiana asked the guide, If he had caught no hurt 
in the battle ? Then said Mr. Great-heart, No, save a 
little on my flesh; yet that also shall be so far from be- 
ing to my detriment, that it is at present a proof of my 
love to my master and you, and shall be a means by grace, 
to increase my reward at last. 

But was you not afraid, good Sir, when you saw him 
come with his club ?* 

It is my duty, said he, to mistrust my own ability, that 
I may have reliance on him that is stronger than all. But 
what did you think, when he fetched you down to the 
ground at the first blow ? Why, I thought, qouth he, 
that so my Master himself was served, and yet he it was 
that conquered at last. (b) 

Matt. When you have all thought what you please, 



* This club we may suppose to mean human power, under which ma- 
ny godly ministers in the last century suffered greatly. Blessed he God 
we have nothing of this to fear in our day. 

(a) Part I. p. 141. (b) 2 Cor. to. 

A a a 



584 THEY OVERTAKE MR. HONEST. 

I think God has been wonderful good unto us, both in 
bringing us out of this valley, and delivering us out of the 
the hand of this enemy ; for my part, I see no reason 
why we should distrust our God any more, since he has 
now, and in such a place as this, given us such testimony 
of his love as this. 

Then they got up, and went forward : now a little be- 
fore them stood an oak, and under it, when they came to 
it, they found an old pilgrim fast asleep: they knew that 
he was a pilgrim by his clothes, and his staff, and his 
girdle. 

So the guide, Mr. Great-heart, awaked him ; and the 
old gentleman, as he lifted up his eyes, cried out, what's 
the matter? Who are you? And what is your business 
here ?^ 

Gr.-h. Come, man, be not so hot, here is none but 
friends ; yet the old man gets up, and stands upon his 
guard, and will know of them what they were. Then said 
the guide, My name is Great-heart, I am a guide of these 
pilgrims, which are going to the Celestial country. 

Honest. Then said Mr honest, I cry you mercy; I 
feared that you had been of the company of those that some 
time ago did rob Little-faith of his money, but now I look 
better about me, I perceive you are honester people. 

Gr.-h. Why, what would, or could you have done, or 
have helped yourself, if we indeed had been of that com- 
pany. 

Hon. Done ! Why I would have fought as long as 
breath had been in me ; and had I so done, I am sure 
you could never have given me the worst on't ; for a 



* A blessed sign of a watchful heart, ever alarmed at the fear of danger 
Though he was found sleeping, ye.t he could say with the church? " My 
heart waketh." Song v. 2. 



GREAT-HEART AND HONEST CONVERSE TOGETHER. 385 

Christian can never be overcome unless he should yield 
of himself. * 

Gr.-h. Well said, father Honest, quoth the guide ; for 
by this I know that thou art a cock of the right kind, for 
thou hast said the truth. 

Hon. And by this also T know that thou knowest what 
true pilgrimage is ; for all others do think that we are the 
soonest overcome of any. 

Gr.-h. Well, now we are happily met, pray let me 
crave your name, and the name of the place you came 
from? 

Hon. My name I cannot, but I came from the town 
of Stupidity ; it lieth about four degrees beyond the city 
of Destruction. 

Gtt.-H. Ohi are you that countryman? then I deem I 
have half a guess of you; your name is Old Honest, is it 
not ? So the old gentleman blushed, and said, not honest 
in the abstract,f but Honest is my name, and I wish that 
my nature may agree to what I am called. 

Hon. But, Sir, said the old gentleman, how could 
you guess that I am such a man, since I came from such 
a place ? 

Gr.-h. I had heard of you before, by my master: for 
he knows all things that are done on the earth: But I 
have often wondered that any should come from your 
place, for your town is worse than is the city of Destruc- 
tion itself. 

Hon. Yea, we lie more off from the sun, and so are 



* Mind this. A Christian can never be overcome, unless he yields of 
himself. Then be most jealous over yourself, and most watchful against 
giving way fo carnal reasonings, natural fears, and fleshly lusts. 

t Every Christian is the subject of honesty and justice, uprightness and 
sincerity ; yet when we come to describe these virtues in the abstract, or 
what they really are in their strict purity, and utmost perleetion, where 
is the Christian but must wear the conscientious blush as Honest did, un- 
der a sense of his imperfections ? 



386 HONEST PRONOUNCES BLESSINGS ON THE BOYS, 

more cold and senseless ; but was a man in a mountain of 
ice, yet if the Sun of Righteousness will arise upon him, 
his frozen heart shall feel a thaw; and thus it has been 
with me.* 

Gr.-h. I believe it, father Honest, I believe it ; for I 
know the thing is true. 

Then the old gentleman saluted all the pilgrims with a 
holy kiss of charity, and asked them of their names, and 
how they had fared since they set out on their pilgrimage, 

Chr. Then said Christiana, My name, I suppose, you 
have heard of; good Christian was my husband, and these 
four were his children. But can you think how the old 
gentleman was taken, when she told him who she was ! 
He skipped, he smiled, and blessed them with a thou- 
sand good wishes, saying: 

Hon. I have heard much of your husband, and of his 
travels and wars which he underwent in his days. Be it 
spoken to your comfort, the name of your husband rings 
all over these parts of the world ; his faith, his courage, 
his enduring, and his sincerity under all, has made his 
name famous. Then he turned to the boys, and asked 
them of their names, which they told him ; and then said 
he unto them, Matthew, be thou like Matthew the publi- 
can, not in vice, but in virtue. (a) Samuel, saith he, be 
thou like Samuel the prophet, a man of faith and pray- 
er. (J?) Joseph, saith he, be thou like Joseph in Poti- 
phar's house, chaste, and one that flees from temptation. 
(c) And James, be thou like James the Just, and like 



* This is the confession of an honest heart. It is never afraid of ascrib- 
ing too much to the sovereignty tf grace, nor of giving all the glory to the 
Sun of Righteousness, for shining upon, aud melting down its hard, frozen 
soul. Here is no trimming between grace and nature. 

(a) MatUx. 3. (b) Vs. xcix. 6. (c) Gen. xxxix. 



CHARACTER OF MR. FEARING. 387 

James the brother of our Lord, (a) Then they told bira 
of Mercy, and how she had left her town and her kin- 
dred to come along with Christiana,(7>) and with her sons. 
At that the old honest man said, Mercy, is thy name : by 
mercy shalt thou be sustained, and carried through all 
those difficulties that shall assault thee in thy way, till 
thou shalt come thither, where thou shalt look the foun- 
tain of mercy in the face with comfort. 

AH this while the guide, Mr. Great-heart, was \ery 
well pleased, and smiled upon his companions. 

Now as they walked together, the guide asked the old 
gentleman if he did not know one Mr. Fearing, that came 
on pilgrimage out of his parts 1 

Hon. Yes, very well, said he. He was a man that had 
the root of the matter in him ; but he was one of the most 
troublesome pilgrims that I ever met with in all my days.^ 

Gr.-h. I perceive you knew him ; for you have given 
a very right character of him. 

Hon. Knew him ! I was a great companion of his : 1 
was with him most an end ; when he first began to think 
of what would come upon us hereafter, I was with him. 

Gr.-h. I was his guide from my master's house to the 
gate of the celestial city. 

Hon. Then you knew him to be a troublesome one. 

Gr.-h. I did so; but I could very well bear it; for 
men of my calling are oftentimes entrusted with the con- 
duct of such as he was. 

Hon. Well then, pray let us hear a little of him, and 
how he managed himself under your conduct. 



* Fearing pilgrims, though perplexed in themselves, and troublesome to 
others, are yet to be cherished and encouraged, as they have the root of 
the matter in them ; faith in Jesus, hope towards God, fear of offending 
him, and a desire to walk in bis ways, and please him We must bear the 
burdens of such, and so fulfil the law of Christ. Gal. vi. 2. 

(a) Acts i. 13. 14 (b) Ruth i. 16,17- 



333 HIS BEHAVIOUR AT THE PLACES HE CAME TO ; 

Gr.-h. Why he was always afraid he should come 
short whither he had a desire to go. Every thing fright- 
ed him that he heard any body speak of, that had but the 
least appearance of opposition in it. I hear that he lay 
roaring at the Slough of Despond, for above a month to- 
gether : nor durst he, for all he saw several go over before 
him, venture, though they, many of them, offered to lend 
him their hand. He would not go back again neither. — 
The celestial city ! he said he should die if he came not 
to it ; and yet was dejected at every difficulty, and stum- 
bled at every straw that any body cast in his way. — 
Well, after he had lain at the Slough of Despond a great 
while, as I have told you, one sun-shiny morning, I don't 
know how, he ventured, and so got over ; but when he 
was over he would scarce believe it. He had, I think, a 
slough of despond in his mind, a slough that he carried 
every where with him, or else he could never have been 
as he was. So he came up to the gate (you know what I 
mean) that stands at the head of this way ; and there also 
he stood a good while, before he would venture to knock. 
When the gate was opened, he would give back, and give 
place to others, and say, that he was not worthy : for all 
he got before some to the gate, yet many of them went in 
before him. There the poor man would stand shaking 
and shrinking ; 1 dare say it would have pitied one's 
heart to have seen him ; — nor would he go back again. — 
At last he took the hammer that hanged at the gate in his 
hand, and gave a small rap or two ; then one opened to 
him, but he shrunk back as before. He that opened, 
stepped out after hirn, and said, " Thou trembling one, 
what wantest thou ?" With that he fell to the ground. — 
He that spake to him wondered to see him so faint. He 
said to him, " Peace be to thee ; up, for I have set open 
the door to thee; come in, for thou art blessed." With 



tS ENCOURAGED AT THE INTERPRETER'S, 389 

*hat he got up, and went in trembling ; and when that he 
was in, he was ashamed to show his face. Well, after 
that he had been entertained there awhile (as you know 
how the mariner is,) he was bid to go on his way, and also 
told the way he should take. So he went till he came; 
to our house: but as he behaved himself at the gate, so 
he did at my master the Interpreter's door. He lay- 
thereabout in the cold a good while, before he would ven- 
ture to call ; yet he would not go back : and the nights 
were long and cold then. Nay, he had a note of necessi- 
ty in his bosom to my master, to receive him, and grant 
him the comfort of his house, and also to allow him a 
stout and valian-t conductor, because he was himself so 
chicken-hearted a man ; and yet, for all that, he was 
afraid to call at the door. So he lay up and down there- 
abouts, till, poor man ! he was almost starved : yea, so 
great was his dejection, that, though he saw several others 
for knocking get in, yet he was afraid to venture. At 
last, I think, I looked out of the window, and, perceiving 
a man to be up and down about the door, I went out to 
him, and asked what he was ; but, poor man ! the water 
stood in his eyes : so I perceived what he wanted. J 
went therefore in, and told it in the house, and we show 
ed the things to our Lord ; so he sent me out again to in- 
treat him to come in ; but, I dare say I had hard work to 
do it. At last, he came in ; and, I will say that for my 
Lord he carried it wonderful loving to him. There were 
but a few good bits at the table, but some of it was laid 
upon his trencher. Then he presented the note ; and my 
Lord looked thereon, and said his desire should be grant 
ed. So when he had been there a good while, he seem- 
ed to get some heart, and to be a little more comforted. — 
For my master, you must know, is one of very tender 
bowels, especially to them that are afraid : wherefore he 



390 AND GLAD AT BEHOLDING THE CROSS. 

carried it so towards him, as might tend most to his en- 
couragement. Well, when he had a sight of the things 
of the place, and was ready to take his journey to go to 
the city, my Lord, as he did to Christian before, gave 
him a bottle of spirits, and some comfortable things to eat. 
Thus we set forward, and I went before him ; but the man 
was but of few words, only he would sigh aloud. 

When we were come to where the three fellows were 
hanged, he said, that he doubted that that would be his 
end also. Only he seemed glad when he saw the Cross 
and the Sepulchre. There I confesss he desired to stay 
a little to look, and he seemed for a while after to be a 
little comforted. When we came at the hill Difficulty, 
he made no stick at that, nor did he much fear the lions i 
for you must know, that his trouble was not about such 
things as these ; his fear was about his acceptance at 
last. # 

I got him in at the house Beautiful, I think, before he 
was willing ; also when he was in I brought him acquaint- 
ed with the damsels that were of the place, but he was 
ashamed to make himself much for company; he desired 
much to be alone, yet he always loved good talk, and of- 
ten would get behind the screen to hear it : he also loved 
much to see ancient things, and to be pondering them in 
his mind. He told me afterward, that he loved to be in 
those two houses from which we came last, to wit, at the 
gate, and that of the Interpreter, but that he durst not be 
so bold as to ask. 

When he went also from the house Beautiful, down the 



* See all through this character, what a conflict there was between fear, 
and the influence of grace. Though it may not be the most comfortable, 
yet the end of Mr. Fearing was very joyful. O what a godly jealousy dis- 
played itself all through his life ! Better this than proud, vain-glorious con- 
fidence. 



BE IS ALARMED AT DEATH. 391 

hill, into the valley of Humiliation, he went down as well 
as ever I saw a man in my life ; for he cared not how 
mean he was, so he might be happy at last. Yea, I think 
there was a kind of sympathy betwixt that valley and him; 
for I never saw him better in all his pilgrimage, than he 
was in that valley.^ 

Here he would lie down, embrace the ground, and 
kiss the very flowers that grew in this valley. (a) He 
would now be up every morning by break of day, tracing 
and walking to and fro in the valley. f 

But when he was come to the entrance of the valley of 
the Shadow of Death, I thought I should have lost my 
man : not for that he had inclination to go back (that he 
always abhorred,) but he was ready to die for fear. " Oh, 
the hobgoblins will have me ! the hobgoblins will have 
me?" cried he; and I could not beat him out on't. He 
made such a noise, and such an outcry here, that had 
they but heard him, it was enough to encourage them to 
come and fall upon us. But this I took very great notice 
of, that this valley was as quiet when we went through it, 
as ever I knew it before or since. I suppose those here 
had now a special check from our Lord, and a command 
flot to meddle until Mr. Fearing was passed over it. 

It would be too tedious to tell you of all ; we will there- 
fore only mention a passage or two more. When he was 
come to Vanity Fair, I thought he would have fought 
with all the men in the fair : I feared there we should both 
have been knocked on the head, so hot was he against 
their fooleries. J Upon the enchanted ground, he also 



■ The valley of Humiliation suits well with fearing hearts. 
•f Fearing souls dwell much, early and late, in the valley of Meditation 
I Here is a glorious display of a fearing heart. Full of courage agaiirst 
evil, and fired with zeal for God's glory. 

(a) Lam. iji.27--2i> 

B h h 



392 *ET DIES TRIUMPHANT. 

was very wakeful. But, when he was come at the river 
where was no bridge, there again he was in a heavy case: 
"Now, now," he said, "he should be drowned for ever, 
and so never see that face with comfort, that he had come 
so many miles to behold." And here also I took notice 
of what was very remarkable — the water of that river 
was lower at this time than ever I saw it in all my life: 
so he went over at last, not much above wet-shod.* When 
he was going up to the gate, Mr. Great-heart began to 
take his leave of him, and to wish him a good reception 
above ; so he said, " I shall, I shall ;" then parted we 
asunder, and I saw him no more. 

Hon. Then, it seems, he was well at last ? 

Gr.-h. Yes, yes, I never had a doubt about him ; he 
was a man of a choice spirit : only he was always kept 
very low, and that made his life so burdensome to himself, 
and so very troublesome to others. (a) He was, above 
many, tender of sin; he was so afraid of doing injuries 
to others, that he would often deny himself of that which 
was lawful, because he would not offend. f (6) 

Hon. But what should be the reason that such a good 
man should be all his days so much in the dark? 

Gr.-h. There are two sorts of reasons for it ; one is, 
The wise God will have it so; some must pipe, and some 
must weep:(c) now Mr. Fearing was one that played 
upon the bass. He and his fellows sound the sackbut, 
whose notes are more doleful than notes of other music 
are ; though indeed, some say, the bass is the ground of 



t how glorious is our Lord ! as thy day is, O pilgrim, so shall thy 
strength be. Even the river of death, though there be no bridge to go over, 
yet faith makes one : and the Lord of faith makes the waters low, to suit 
the state of his beloved ones. 

* O this is a blessed spirit ! Ye who are strong in the Lord, and in the 
power of his might, study to excel herein. 

(a) Ps. lxxxviii. (6) Rom. xiv. 11. 1 Cor. viii. 13. (c) Matt. xi. 16—18, 



REMARKS ON FEARlNG's CHARACTER. 393 

music. And, for my part, I care not at all for that pro- 
fession that begins not in heaviness of mind. The first 
string that the musician usually touches is the bass, when 
he intends to put all in tune : God also plays upon this 
string first, when he sets the soul in tune for himself On. 
\y there was the imperfection of Mr Fearing, he could 
play upon no other music but this, till towards his latter 
end. 

[I make bold to talk thus metaphorically, for the ripen- 
ing of the wits of young readers ; and because, in the 
book of Revelations, the saved are compared to a compa- 
ny of musicians, that play upon their trumpets and harps, 
and sing their songs before the throne.] [a) 

Hon. He was a very zealous man, as one may see by 
what relation you have given of him. Difficulties, lions, 
or Vanity Fair, he feared not at all : it was only sin, 
death, and hell, that were to him a terror ; because he 
had some doubts about his interest in that celestial coun- 
try.^ 

Gr.-h. You say right ; those were the things that were 

his troubles ; and they, as you have well observed, arose 
from the weakness of his mind thereabout, not from weak- 
ness of spirit, as to the practical part of a pilgrim's life. I 
dare believe, that, as the proverb is, " He could have 
bit a fire-brand, had it stood in his way ;" but those things, 
with which he was oppressed, no man ever yet could 
shake off with ease. 

Then said Christiana, this relation of Mr. Fearing has 



* Here is a very striking lesson for professors. Talk not of your great 
knowledge, rich experience, comfortable frames and joyful feelings ; all 
are vain and delusive, if the gospel has not a holy influence upon your 
practice. On the other hand be not dejected, if you are not as yet favour- 
ed with these ; for if a holy fear of God, and a godly jealousy over your- 
selves, possess your heart, verily, you are a partaker of the grace of Christ, 
and if faithful, soon you shall exult in the suushine of his love. 

(a) Rev. viii. xiv. 2,3. 



394 A COMMENDATION OF GODLY FEAR* 

done me good : I thought nobody had been like me ; but 
I see there was some resemblance betwixt this good man 
and I : only we differ in two things : his troubles were so 
great, that they brake out; but mine I kept within. His 
also lay so hard upon him, they made him that he could 
not knock at the houses provided for entertainment ; but 
my troubles were always such as made me knock the 
louder. 

Mer. If I might also speak my mind, I must say, that 
something of him has also dwelt in me ; for I have ever 
been more afraid of the lake, and the loss of a place in 
paradise, than I have been at the loss of other things. 
O thought I, may I have the happiness to have a habita- 
tion there, it is enough, though I part with all the world 
to win it. 

Then said Matthew, Fear was one thing that made me 
think that I was far from having that within me that ac- 
companies salvation ; but if it was so with such a good man 
as he, why may it not also go well with me ? 

No fears, no grace, said James. Though there is not 
always grace where there is the fear of hell ; yet, to be 
sure, there is no grace where there is no fear of God. 

Gr.-h. Well said, James ; thou hast hit the mark ; for, 
" the fear of God is the beginning of wisdom;" and to be 
sure, they that want the beginning have neither middle 
nor end. But we will here conclude our discourse of Mr. 
Fearing, after we have sent after him his farewell. 

" Whilst, Master Fearing, thou didst fear 

Thy God, who wast afraid 
Of doing any thing, while here, 

That would have thee betrayed : 
And didst thou fear the lake and pit ? 

Would others did so too ! 
For, as for them, that want thy wit, » 

They do themselves undo." 



self-will's character. 395 

CHAPTER IX. 

THE CHARACTER OF MR. SELF-WILL. 

NOW I saw that they all went on in their talk; for, 
after Mr. Great-heart had made an end with Mr. Fearing, 
Mr. Honest began to tell them of another, but his name 
was Mr. Self-will. He pretended himself to be a pilgrim, 
said Mr. Honest ; but I persuade myself, he never came 
in at the gate that stands at the head of the way. 

Gr.-h. Had you ever any talk with him about it? 

Hon. Yes, more than once or twice : but he would al- 
ways be like himself, self-willed. He neither cared for 
man, nor argument, nor example ; what his mind prompt- 
ed him to, that he would do ; and nothing else could he 
be got to.* 

Gr.-h. Pray what principles did he hold ? for I sup- 
pose you can tell. 

Hon. He held, that a man might follow the vices as 
well as the virtues of the pilgrims ; and that if he did 
both, he should be certainly saved. 

Gr.-h. How ! if he had said, it is possible for the best 
to be guilty of the vices as well as partake of the virtues 
of pilgrims, he could not much have been blamed. For 
indeed we are exempted from no vice absolutely, but on 
condition that we watch and strive. f But this, I perceive 
is not the thing : but if I understand you right, your mean- 
ing is, that he was of that opinion, that it was allowable so 
to be. 



* Self-will ever accompanies ignorance of ourselves, and of the truth ; 
and is generally attended with licentious principles and practices. 

t This is a solid scriptural definition ; pray mind it. Here it is evident 
a condition must be admitted ; and happy is the Christian who keeps 
closest to these conditions, in order to enjoy peace of conscience, and joy 
of heart in Christ. 



#96 HIS DETESTABLE OPINIONS. 

Hon. Ay, ay, so I mean ; and so he believed and prac- 
tised. 

Gr.-h. But what grounds had he for so saying ? 
Hon. Why, he said he had the scripture for his war- 
rant. 

Gr.-h. Pr'ythee, Mr. Honest, present us with a few 
particulars. 

Hon. So I will. He said, to have to do with other 
men's wives, had been practised by David, God's belov- 
ed ; and therefore he could do it. He said, to have more 
women than one, was a thing that Solomon practised ; and 
therefore he could do it. He said, that Sarah, and the 
godly midwives of Egypt lied, and so did Rahab ; and 
therefore he could do it. He said, that the disciples 
went at the bidding of their Master, and took away the 
owner's ass ; and therefore he could do so too. He said, 
that Jacob got the inheritance of his father in a way of 
guile and dissimulation ; and therefore he could do so 
too.^ 

Gr.-h. Highly base indeed ! and are you sure he was 
of this opinion 1 

Hon. I have heard him plead for it, bring scripture for 
it, bring arguments for it, &c. 

Gr.-h. An opinion that is not fit to be with any allow- 
ance in the world ! 

Hon. You must understand me rightly ; he did not say 
that any man might do this ; but that those, that had the 
virtues of those that did such things, might also do the 
same. 

Gr.-h. But what more false than such a conclusion I 



h That heart, which is under the teaching and influence of the grace of 
God, will detest such horrid notions, and cry out against them ; God for- 
bid that ever I should listen one moment to such diabolical seniiments ! 
r or they are hatched in hell, and propagated on earth, by the father of He?. 



FURTHER ACCOUNT OF SELF-WILL. 397 

for this is as much as to say, that because good men here- 
tofore have sinned of infirmity, therefore he had allow- 
ance to do it of a presumptuous mind ; or if, because a 
child, by the blast of wind, or for that it stumbled at a 
stone, fell down, and defiled itself in mire, therefore he 
might wilfully lie down and wallow like a boar therein. — 
Who could have thought that any one could so far have 
been blinded by the power of lust? But what is written 
must be true: " they stumbled at the word, being diso- 
bedient ; whereunto also they were appointed. "(a) His 
supposing that such may have the godly man's virtues, 
who addict themselves to his vices } is also a delusion as 
strong as the other. It is just as if the dog should say, 
" I have, or may have the qualities of a child, because I 
lick up its stinking excrements." " To eat up the sin of 
God's peopIe,"(6) is no sign of one that is possessed with 
their virtues. Nor can I believe, that one that is of this 
opinion, can at present have faith or love in him. — But 
I know you have made strong objections against him ; 
pr'ythee what can he say for himself? 

Hon. Why, he says, to do this by way of opinion, 
seems abundantly more honest than to do it, and yet hold 
contrary to it in opinion. 

Gr.-h. A very wicked answer; for, though to let loose 
the bridle to lusts, while our opinions are against such 
things, is bad ; yet to sin, and plead a toleration so to do, 
is worse : the one stumbles beholders accidentally, the 
other leads them into the snare. 

Hon. There are many of this man's mind, that have 
not this man's mouth ; and that makes going on piigrin. - 
age of so little esteem as it is. 

Gk h. You have said the truth, and it is to be lament 

(a) Peter ii. S. (b) Hosea iv * 



398 OBSERVATIONS ON OTHER FAULTY CHARACTERS. 

ed ; but he that feareth the King of paradise shall come 
out of them all. 

Chk. There are strange opinions in the world : I know 
one (hat said it was time enough to repent when he came 
to die. 

Gr.-h. Such are not over-wise : that man would have 
been loth, might he have had a week to run twenty miles 
for his life, to have deferred that journey to the last hour 
of that week. 

Hon. You say right; and yet the generality of them 
that count themselves pilgrims do indeed do thus. I am, 
as you see, an old man, and have been a traveller in this 
road many a day; and I have taken notice of many 
things.^ 

I have seen some, that set out as if they would drive all 
the world afore them, who yet have, in a few days, died 
as they in the wilderness, and so never got sight of the 
promised land. — I have seen some, that have promised 
nothing at first seating out to be pilgrims, and that one 
would have thought could not have lived a day, that have 
yet proved very good pilgrims. — I have seen some, who 
have run hastily forward, that again have, after a little 
time, run as fast just back again. — I have seen some who 
have spoken very well of a pilgrim's life at first, that after 
a while, have spoken as much against it. — I have heard 
some, when they first set out for paradise, say positively, 
4i There is such a place;" who, when they have been al- 
most there, have come back again, and said, " There is 
none." — I have heard some vaunt what they would do, 
in case they should he opposed, that have, even at a false 
alarm, fled faith, the pilgrim's way, and all. 



* Pray, attentively mind, and deeply consider, the six following obser- 
vations : tbey are just , they are daily confirmed to our observations, in 
the conduct of different professors. Study, and pray to improve them, to 
your soul's profit. 



THE PILGRIMS ESCAPE THE ROBBERS. 399 



CHAPTER X. 

THE PILGRIMS ARRIVE AT THE HOUSE OF GAIUS, WHERE 
THEY ARE HOSPITABLY ENTERTAINED. 

NOW as they were thus in their way, there came one' 
running to meet them, and said, "Gentlemen, and you 
of the weaker sort, if you love life, shift for yourselves, 
for the robbers are before you." 

Then said Mr. Great-heart, They be the three that set 
upon Little-faith heretofore. Well, said he, we are rea- 
dy for them. So they went on their way. Now they 
looked at every turning, when they should have met with 
the villains ; but, whether they heard of Mr. Great-heart, 
or whether they had some other game, they came not up 
to the pilgrims.* 

Christiana then wished for an inn for herself and her 
children, because they were weary. Then said Mr. Hon- 
est, " There is one a little before us, where a very ho- 
nourable disciple, named Gaius, dwells." (a) So they 
all concluded to turn in thither : and the rather, because 
the old gentleman gave him so good a report. So when 
they came to the door, they went in, not knocking ; for 
folks use not to knock at the door of an inn. Then they 
called for the master of the house, and he came to them. 
So they asked if they might lie there that night? 

Gaius. Yes, gentlemen, if you be true men, for my 
house is for none but pilgrims. Then was Christiana, 



* It is a blessed thing to take every alarm, and to be on our guard. 
Hereby many dangers are avoided, and many evils prevented, Watch, 
fs the word of the Captain of our salvation. 

(a) Rom. xvi. 23. 

C c c 



400 GAIUS INQUIRES GONCERN1NG CHRISTIANA. 

Mercy, and the boys, more glad, for that the inn-keep- 
er was a lover of pilgrims. So they called for rooms, and 
he showed them one for Christiana and her children, and 
Mercy, and another for Mr. Great-heart and the old gen- 
tleman. 

Then said Mr. Great-heart, Good Gaius what hast thou 
for supper ? for these pilgrims have come far to-day, and 
are weary. 

It is late, said Gaius, so we cannot conveniently go out 
to seek food, but such as I have you shall be welcome to, 
if that will content you. 

Gr.-h. We will be content with what thou hast in the 
house ; forasmuch as I have proved thee, thou art never 
destitute of that which is convenient. 

Then he went down and spake to the cook, whose name 
was Taste-that-which-is-good, to get ready supper for so 
many pilgrims. — This done, he comes up again, saying, 
Come, my good friends, you are welcome to me, and I 
am glad that I have a house to entertain you ; and while 
supper is making ready, if you please, let us entertain 
one another with some good discourse : so they all said 
content.^ 

Then said Gaius, Whose wife is this aged matron ? and 
whose daughter is this young damsel ? 

Gr.-h. The woman is the wife of one Christian, a pil- 
grim in former times ; and these are his four children. 
The maid is one of her acquaintance ; one that she hath 
persuaded to come with her on pilgrimage. The boys 
take all after their father, and covet to tread in his steps : 
yea, if they do but see any place where the old pilgrim 



* How does this reprove many professors of this day, who frequently 
meet together, and that about every trifle, but have not one word to speak 
for precious Christ, his glorious truths, aud holy ways ! 



GAIT7S ENUMERATES CHRISTIAN'S PROGENITORS; 401 

hath lain, or any print of his foot, it ministereth joy to 
their hearts, and they covet to lie or tread in the same. 

Then said Gaius, Is this Christian's wife? and are 
these Christian's children ? I knew your husband's father, 
yea, also his father's father. Many have been good of 
this stock; their ancestors first dwelt at Antioch.(a) 
Christian's progenitors (I suppose you have heard your 
husband talk of them) were very worthy men. They 
have, above any that I know, showed themselves men of 
great virtue and courage, for the Lord of the pilgrims, 
his ways and them that loved him. I have heard of many 
of your husband's relations, that have stood all trials for 
the sake of the truth. Stephen, that was one of the first 
of the family from whence your husband sprang, was 
knocked on the head with stones. (b) James, another of 
this generation, was slain with the edge of the sword, (c) 
To say nothing of Paul and Peter, men anciently of the 
family from whence your husband came ; there was Igna- 
tius, who was cast to the lions; Romanus, whose flesh 
was cut by pieces from his bones ; and Polycarp, that 
played the man in the fire. There was he that was hang- 
ed up in a basket in the sun, for the wasps to eat ; and he 
whom they put into a sack, and cast him into the sea to 
be drowned. It would be impossible utterly to count up 
all that family, that have suffered injuries and death for 
the love of a pilgrim's life. Nor can I but be glad to see 
that thy husband has left behind him four such boys as 
these. I hope they will bear up their father's name, and 
tread in their father's steps, and come to their father's 
end. 

Gr.-h. Indeed, Sir, they are likely lads; they seem 
to choose heartily their father's ways. 

r n) Acts xi. 26. (6) Acts vii. 59, 60. (c) Acts xii. 2, 



402 AND CONVERSES WITH HIS GUESTS. 

Gai. That is what I said ; wherefore Christian's fami- 
ly is like still to spread abroad upon the face of the 
ground, and jet to be numerous upon the face of the 
earth : wherefore let Christiana look out some damsels 
for her sons, to whom they may be betrothed, &c. that 
the name of their father and the house of his progenitors 
may never be forgotten in the world. 

Hon. It is pity his family should fall and be extinct. 

Gai. Fall it cannot, but be diminished it may; but 
let Christiana take my advice, and that's the way to up- 
hold it. 

And, Christiana, said this inn-keeper, I am glad to see 
thee and thy friend Mercy together here, a lovely couple. 
And may I advise, Take Mercy into a nearer relation to 
thee : if she will, let her be given to Matthew, thy eldest 
son : it is the way to preserve a posterity in the earth.— 
So this match was concluded, and in process of time they 
were married : but more of that hereafter. 

Gaius also proceeded, and said, I will now speak on 
the behalf of women, to take away their reproach. For 
as death and the curse came into the world by a woman, 
so also did life and health : " God sent forth his Son, made 
of a woman." (a) Yea, to show how much those that 
came after did abhor the act of the mother, this sex in 
the Old Testament coveted children, if happily this or 
that woman might be the mother of the Saviour of the 
world. I will say again, that when the Saviour was come, 
women rejoiced in him, before either man or angel. (6) I 
read not, that ever man did give unto Christ so much as 
one groat : but the women followed him, and ministered 
to him of their substance. It was a woman that washed his 
feet with tears, and a woman that anointed his body to the 

(a) Gen. iii. Gal. iv. 4. (b) Luke ii. 



THE PILGRIMS SIT DOWN TO SUPPER. 403 

burial. They were women that wept, when he was going 
to the cross ; and women that followed him from the cross, 
and that sat by his sepulchre when he was buried. They 
were women that were first with him at his resurrection 
morn ; and women that brought tidings first to his disci- 
ples, that he was risen from the dead, (a) Women there" 
fore are highly favoured, and show by these things, that 
they are sharers with us in the grace of life. 

Now the cook sent up to signify that supper was almost 
ready : and sent one to lay the cloth, and the trenchers? 
and to set the salt and bread in order. 

Then said Matthew, The sight of this cloth, and of 
this forerunner of the supper, begetteth in me a greater 
appetite to my food than I had before. 

Gai. So let all ministering doctrines in this life, beget 
in thee a greater desire to sit at the supper of the great 
King in his kingdom ; for all preaching, books, and ordi- 
nances here, are but as the laying of the trenchers, and 
as setting of salt upon the board, when compared with 
the feast that our Lord will make us when we come to 
his house. 

So supper came up ; and first a heave-shoulder and a 
wave-breast were set on the table before them ; to show 
that they must begin the meal with prayer and praise to 
God. (6) The heave-shoulder, David lifted his heart up 
to God with ; and with the wave-breast, where his heart 
lay, with that he used to lean upon his harp, when he 
played — These two dishes were very fresh and good, 
and they all eat heartily thereof. 

The next they brought up was a bottle of wine, as red 
as blood. So Gaius said to them, Drink freely, this is 
the true juice of the vine, that makes glad the heart of 



(a) Luke vii. 37— 60. viii.2, 3. xxiii. 27. xxiv. 22, 23. Johnii.3, 
si. 2. Matt, xxvii. 55—61. (b) Lev. vii. 32—34. x. 14, 15. Ps. xxv. 1. 

Heb. xiii. 15. 



<04 THEIR CONVERSATION AT SUPPER. 

God and man. So they drank and were merry, (a)— - 
The next was a dish of milk well crumbled : but Gaius 
said, Let the boys have that, that they may " grow 
thereby. "(6) — Then they brought up in course a dish of 
butter and honey. Then said Gaius, Eat freely of this, 
for this is good to cheer up and strengthen your judg- 
ments and understandings. This was our Lord's dish 
when he was a child ; " Butter and honey shall he eat, 
that he may know to refuse the evil, and choose the 
good. "(c) — Then they brought them up a dish of apples, 
and they were very good tasted fruit. Then said Mat- 
thew, " May we eat apples, since they were such, by and 
with which the serpent beguiled our first mother?" 
Then said Gaius, 

u Apples were they with which we were beguil'd ; 
Yet sin, not apples, hath our souls defil'd : 
Apples forbid, if eat corrupt the blood ; 
To eat such when commanded does us good ; 
Drink of his flaggons, then, thou church his dove, 
And eat his apples, who are sick of love." 

Then said Matthew, I made the scruple, because, a 
while since, I was sick with eating of fruit. 

Gai. Forbidden fruit will make you sick, but not what 
our Lord has tolerated. 

While they were thus talking, they were presented with 
another dish, and it was a dish of nuts.(d) Then said 
some at the table, " Nuts spoil tender teeth, especially 
the teeth of the children." Which, when Gaius heard 
he said, 



(a) Deut. xxxii. 14. Judg. ix. 13. John xv. 5. (b) 1 Pet. ii. 1» 2. 
(c) Isa. vii. 15. (d) So). Songs vK 11. 



THEIR CONVERSATION AT SUPPER. 405 

" Hard texts are nuts (I will not call them cheaters,) 
Whose shells do keep ihe kernels from the eaters : 
Open then the shells, and you shall have the meat 5 
They here are brought for you to crack and eat." 

Then they were merry, and sat at the table a long 
time, talking of many things. Then said the old gentle- 
man, My good landlord, while ye are cracking your nuts, 
if you please, do you open this riddle :# 

" A man there was (though some did count him mad,) 
The more he cast away, the more he had." 

Then they all gave good heed, wondering what good 
Gaius would say ; so he sat still awhile, and then thus 
replied : 

" He who thus bestows his goods upon the poor, 
Shall have as much again, and ten times more." 

Then said Joseph, I dare say, Sir, I did not think you 
could have found it out. 

Oh ! said Gaius, I have been trained up in this way a 
great while ; nothing teaches like experience : I have 
learned of my Lord to be kind ; and have found by ex- 
perience, that I have gained thereby. "There is that 
scattereth, yet increaseth ; and there is that withholdeth 
more than is meet, but it tendeth to poverty :" " There 
is that maketh himself rich, yet hath nothing ; there is 
that maketh himself poor, yet hath great riches." (a) 



* Observe here, the feast of pilgrims was attended with joy. Christians 
may, they ought, yea, they have the greatest reason to rejoice ; but then 
it should be spiritual joy, which springs from spiritual views, and spiritual 
conversation. Let our speech be thus seasoned, and our feasts thus tem- 
pered, and we shall find increasing joy and gladness of heart in the Lord 

(a) Prov. xi. 24. siii. 7. 



406 MATTHEW AND MERCY ARE MARRIED. 

Then Samuel whispered to Christiana, his mother, and 
said, Mother, this is a very good man's house ; let us stay 
here a good while, and let my brother Matthew be marri- 
ed here to Mercy, before we go any further. ^ 

The which Gaius the host overhearing, said, with a 
very good will, my child. 

So they staid here more than a month ; and Mercy 
was given to Matthew to wife. 

While they staid here, Mercy, as her custom was, 
would be making coats and garments to give to the poor, 
by which she brought up a very good report upon pil- 
grims. 

* Here is a genuine discovery of a gracious heart ; when it is delighted 
with spiritual company and conversation, and longs for its continuance . 
Js it so with you, Reader ? 

(a) Prov. xi. 24. xiii. 7. 



A qUESTION PROPOSED AND ANSWERED. 40T 



CHAPTER XI. 

THE PILGRIMS CONTINUE AT THE HOUSE OF GAIUS ; FROM 
WHENCE THEY SALLY OUT, AND DESTROY GIANT SLAY- 
GOOD, A CANNIBAL ; AND RESCUE MR. FEEBLE-MIND. 

BUT to return again to our story. After supper the 
lads desired a bed, for they were weary with travelling : 
then Gains called, to show them their chamber : but said 
Mercy I will have them to bed. — So she had them to bed, 
and they slept well: but the rest sat up all night: for 
Gaius and they were such suitable company, that they 
could not tell how to part. Then after much talk of their 
Lord, themselves, and their journey, old Mr. Hones', 
(he that put forth the riddle to Gaius) began to nod. Then 
said Great-heart, What Sir, you begin to be drowsy I 
come, rub up, now here is a riddle for you.^ Then said 
Mr. Honest, Let us hear it. 

Then said Mr. Great-heart, 

" He that will kill, must first be overcome : 
Who live abroad would, first must die at home." 

Ha ! said Mr. Honest, it is a hard one, hard to expound, 
and harder to practise. But come, landlord, said he, J 
will, if you please, leave my part to you; do you expound 
it, and I will hear what you say. 

No, said Gaius, it was put to you, and it is expected 
you should answer it. 



* Mind this : When one pilgrim observes that a brother is inclined to 
be drowsy, it is his duty, and should be his praclice, to endeavour to 
awaken, quicken, enliven, and stir up such, by spiritual hints O (hat this 
was more practised ! Manv blessings would be consequent upon it. 

Ddd 



408 ANOTHER QUESTION PROPOSED, 

Then said the old gentleman, 

" He first by grace must conquer'd be, 
That sin would mortify : 
Who, that he lives, would convince me, 
Unto himself must die."* 

it is right, said Gaius ; good doctrine and experience 
teaches this. For, until grace displays itself, and over- 
comes the soul with its glory, it is altogether without 
heart to oppose sin : besides, if sin is Satan's cords, by 
which the soul lies bound, how should it make resistance, 
before it is loosed from that infirmity ? — Nor will any, that 
knows either reason or grace, believe that such a man can 
be a living monument of grace, that is a slave to his own 
corruption. — And now it comes in my mind, I will tell 
you a story worth the hearing. — There were two men 
that went on pilgrimage, the one began when he was 
young, the other when he was old ; the young man had 
strong corruptions to grapple with, the old man's were 
weak with the decays of nature: the young man trode his 
steps as even as didjhe ojd one, and was every way as 
light as he : who now, or which of them, had their graces 
shining clearest, since both seemed to be alike? 

Hon. The young man's doubtless. For that which 
heads it against the greatest opposition gives best demon- 
stration that it is strongest ; especially when it also 
holdeth pace with that that meets not with half so much ; 
as to be sure old age does not. — Besides, I have observ- 
ed, that old men have blessed themselves with this mis- 



* this dying to self, to self righteous pride, vain confidence, self-love, 
and self complacency, is hard work to the old man ; yea, it is both im- 
practicable and impossible to him It is only grace yielded to that can 
conquer and subdue him. And where grace reigns, this work is carried 
on day by day. 



ANOTHER QUESTION RESOLVED. 409 

take ; namely, taking the decays of nature for a gracious 
conquest over corruptions, and so have been apt to be- 
guile themselves. Indeed, old men, that are gracious, 
are best able to give advice to them thai are young, be- 
cause they have seen most of the emptiness of things ; 
but yet, for an old and a young man to set out both to- 
gether, the young one has the advantage of the fairest 
discovery of a work of grace within him, though the old 
man's corruptions are naturally the weakest. 

Thus they sat talking till break of day. Now when 
the family was up, Christiana bid her son James that he 
should read a chapter ; so he read the fifty-third of Isai- 
ah. When he had done, Mr. Honest asked, why it was 
said, that the Saviour is said to come " out of a dry 
ground;" and also that he had "no form of comeliness 
in him.'' 

Then said Mr. Great-heart, To the first I answer, be- 
cause the church of the Jews, of which Christ came, had 
then lost almost all the sap and spirit of religion. To the 
second I say, the words are spoken in the person of the 
unbeliever, who, because they want the eye that can see 
into our Prince's heart, therefore they judge of him by 
the meanness of his outside. Just like those that know 
not that precious stones are covered over with a homely 
crust ; who, when they have found one, because they 
know not what they have found, cast it again away, as 
men do a common stone. 

Well, said Gaius, now you are here, and since, as I 
know, Mr. Great-heart is good at his weapons, if you 
please, after we have refreshed ourselves, we will walk 
intothe fields, to see if we can do any good. About a 
mile from hence, there is one Slay-good, a giant, that 
does much annoy the King's highway in these parts : and 
I know whereabout his haunt is: he is master of a number 



410 THEY ASSAULT GIANT SLAY-G00O. 

of thieves : it would be well if we could clear these parts 
of him.^ 

So they consented and went, Mr. Great-heart with his 
sword, helmet, and shield, and the rest with spears and 
staves. 

When they came to the place where he was, they 
found him with one Feeble-mind in his hand, whom his 
servants had brought unto him, having taken him in the 
way : now the giant was rifling him, with a purpose, after 
that, to pick his bones ; for he was of the nature of flesh- 
eaters. 

Well, so soon as he saw Mr. Great-heart and his friends 
at the mouth of his cave, with their weapons, he demand- 
ed what they wanted. 

Gr.-h. We want thee, for we are come to revenge the 
quarrels of the many that thou hast slain of the pilgrims, 
when thou hast dragged them out of the King's highway ; 
wherefore come out of thy cave. — So he armed himself 
and came out ; and to the battle they went, and fought 
for above an hour, and then stood still to take wind. 

Then said the giant, Why are you here on my ground I 

Gr.-h. To revenge the blood of pilgrims, as I also 
told thee before. — So they went to it again, and the giant 
made Mr. Great-heart give back ; but he came up again, 
and in the greatness of his mind he let fly with such stout- 
ness at the giant's head and sides, that he made him let 
his weapon fall out of his hand ; so he smote and slew him 
and cut oft* his head, and brought it away to the inn. He 
also took Feeble-mind the pilgrim, and brought him with 
him to his lodgings. When they were come home, they 



* After feeding, pilgrims are to prepare for fighting. They are not to 
eat, in order to pamper their lusts, but to strengthen their bodies and souls, 
that they may be stronger in the Lord, and in the power of his might, to 
fight and conquer every enemy 



feeble-mind's account of himself. 411 

showed his head to the family, and set it up, as they had 
done others before, for a terror to those that shall attempt 
to do as he, hereafter. 

Then they asked Mr. Feeble-mind, how he fell into 
his hands ? 

Then said the poor man, I am a sickly man, as you see, 
and because death did usually once a day knock at my 
door, I thought I should never be well at home ; so I be- 
took myself to a pilgrim's life ; and have travelled hither 
from the town of Uncertain, where I and my father were 
born. I am a man of no strength at all of body, nor yet of 
mind ; but would, if I could, though I can but crawl, spend 
my life in a pilgrim's way.* — When I came at the gate 
that is at the head of the way, the Lord of that place did 
entertain me freely ; neither objected he against my 
weakly looks, nor against my feeble mind ; but gave me 
such things that were necessary for my journey, and bid 
me hope to the end.— When I came to the house of the 
Interpreter, I received much kindness there ; and because 
the hill of Difficulty was judged too hard for me, I was 
carried up that by one of his servants. — Indeed, I have 
found much relief from pilgrims, though none was willing 
to go softly as I am forced to do : yet still as they came 
on, they bid me be of good cheer, and said, that it was the 
will of their Lord, that " comfort" should be given to 
il the feeble minded ;"(a) and so went on their own pace. 
When I was come to Assault-lane, then this giant met with 
me, and bid me prepare for an encounter; but, alas! fee- 



* All pilgrims are not alike vigorous, strong, and lively. Some are 
weak, creep and crawl on, in the ways of the Lord. No matter ; if there 
be but a pilgrim's heart, all shall be well at last: for Omnipotence itself is 
for us : and then we may boldly ask, while we are obedient to the truth, 
Who shall be against us ? 

(a) 1 Thess. v. 14. 



412 FEEBLE-MIND CONTINUES HIS NARRATIVE. 

ble one that I was ! I had more need of a cordial : so he 
came up and took me. I conceived he should not kill 
me : also when he had got me into his den, since I went 
not with him willingly, I believed I should come out alive 
again; for I have heard, that not any pilgrim that is 
taken captive by violent hands, if he keeps heart-whole 
towards his master, is, by the laws of providence, to die by 
the hand of the enemy. Robbed I looked to be, and rob- 
bed to be sure I am : but J am, as you see, escaped with 
life, for the which I thank my King as author, and you as 
the means. Other brunts I also look for, but this I have 
resolved on, to wit, to run when I can, to go when I can- 
not run, and to creep when I cannot go. As to the main, 
I thank him that loved me, L am fixed ; my way is before 
me, my mind is beyond the river that has no bridge ; 
though I am, as you see, but of a feeble mind.^' 

Hon. Then said old Mr- Honest, Have not you some 
time ago been acquainted with one Mr. Fearing, a pil- 
grim 1 

Feeble. Acquainted with him ! yes : he came from 
the town of Stupidity, which lies four degrees northward 
of the city of Destruction, and as many off of where I was 
born ; yet we were well acquainted, for indeed he was my 
uncle, my father's brother ; he and I have been much of 
a temper : he was a little shorter than I, but yet we were 
much of a complexion. 

Hon. I perceive you know him ; and I am apt to be- 
lieve also, that you were related one to another, for you 
have his whitely look, a cast like his with your eye, and 
your speech is much alike. 



* What a sweet, simple relation is here ! doth it not suit many a feeble- 
minded Christian ? Poor soul, weak as he was, yet his Lord provided 
against his danger. He sent some strong ones to his deliverance, and to 
slay his enemy. Mind his belief, even in his utmost extremity. Learn. 
somewhat from this Feeble-mind. 



NOT-RIGHT STRUCK DEAD. 4 K* 

Feeble. Most have said so, that have known us both ; 
and, besides, what I have read in him, I have for the most 
part found in myself. 

Come, Sir, said good Gaius, be of good cheer ; you are 
welcome to me, and to my house ; and what thou hast a 
mind to, call for freely ; and what thou wouldest have my 
servants do for thee, they will do with a ready mind. 

Then said Mr. Feeble-mind, This is an unexpected fa- 
vour, and as the sun shining out of a very dark cloud. — 
Did giant Slay-good intend me this favour when he stopt 
me, and resolved to let me go no further ? Did he intend, 
that after he had rifled my pocket, I should go to " Gaius 
mine host V* Yet so it is. # 

Now just as Mr. Feeble-mind and Gaius were thus in 
talk, there comes one running, and called at the door and 
told, that about a mile and a half off* there was one Mr. 
Not-right, a pilgrim, struck dead upon the place where he 
was, with a thunder-bolt. 

Alas ! said Mr. Feeble-mind, is he slain ? He overtook 
me some days before I came so far as hither, and would 
be my company-keeper ; he also was with me when Slay- 
good the giant took me, but he was nimble of his heels, 
and escaped : but it seems, he escaped to die, and I was 
took to live.f 

u What, one would think, doth seek to slay outright. 
Oft-times delivers from the saddest plight. 



* O how sweet to reflect, the most gigantic enemy shall be conquered,, 
and their most malicious designs shall be over-ruled for our good : yea, 
what they intend for our ruin shall be made to work for our health and 
prosperity. 

i See the various dealings of God, and more and more adore him in all 
bis ways of providence and grace. 

""Know, all the ways of God to men are just ; 
And, where you can't unriddle, learn to trust 



'? 



414 THE HOSPITALITY OP GAIUS. 

That very providence, whose face is death. 

Doth oft-times, to the lowly, life bequeath. 

I taken was, he did escape and flee : 

Hands cross'd, give death to him, and life to me. r 

Now about this time Matthew and Mercy were marri- 
ed :# also Gaiusgave his daughter Phebe to James, Mat- 
thew's brother, to wife. After which time they staid 
about ten days at Gaius's house; spending their time and 
the seasons, like as pilgrims used (o do. 

When they were to depart, Gaius made them a feast., 
and they did eat and drink, and were merry. Now the 
hour was come that they must be gone ; wherefore Mr. 
Great-heart called for a reckoning. But Gaius told him, 
that at his house it was not the custom of pilgrims to pay 
for their.entertainment. He boarded them by the year, 
but looked for his pay from the Good Samaritan, who had 
promised him, at his return, whatsoever charge he was at 
with them, faithfully to repay him. (a) Then said Mr. 
Great-heart to him, " Beloved, thou doest faithfully, 
whatsoever thou doest to the brethren and to strangers, 
which have borne witness of thy charity before the church, 
whom if thou yet bring forward on their journey, after a 
godly sort, thou shalt do weli."(6) 

Then Gaius took his leave of them all, and his children, 
and particularly of Mr. Feeble-mind : he also gave him 
something to drink by the way. 

* The reader may remember that Mercy had sometime before refused 
the addresses of Mr. Brisk, alleging that she was determined not to have a 
clog to her soul : but now the Lord provides an help-meet for her in Mat- 
thew, a sincere young pilgrim. Happy is the match which is made in the 
Lord, and the partners who are united in eternal bonds ! 
i 
i (a) Luke x. 34,35. (b) 3 John 5, 6. 



THE F1LGAIM8 LEAVE THE HOUSE OF GAIUS. 415 



CHAPTER XII. 

THE PILGRIMS ARE JOINED BY MR. READY-TO-HALT, AND 
PROCEED TO THE TOWN OF VANITY, WHERE THEY ARE 
AGREEABLY LODGED BY MR. MNASON ; AND MEET WITH 
AGREEABLE COMPANY.— THEY ENCOUNTER A FORMIDABLE 
MONSTER. 

NOW Mr. Feeble-mind, when they were going out at 
the door, made as if he intended to linger. The which 
when Mr. Great-heart espied, he said, " Come, Mr. Fee- 
ble-mind, pray do you go along with us, I will be your 
conductor, and you shall fare as the rest." 

Feeble. Alas! I want a suitable companion; you are 
all lusty and strong ; but I, as you see, am weak ; I choose 
therefore rather to come behind, lest by reason of my ma- 
Ey infirmities, I should be both a burden to myself and 
to you. I am, as I said, a man of a weak and feeble 
mind, and shall be offended and made weak at that which 
others can bear. I shall like no laughing ; I shall like no 
gay attire; I shall like no unprofitable questions. Nay, 
I am so weak a man, as to be offended at that which others 
have a liberty to do. I do not know all the truth : I am 
a very ignorant Christian man : sometimes, if I hear some 
rejoice in the Lord, it troubles me, because I cannot do 
so too. It is with me, as it is with a weak man among 
the strong, or as a lamp despised. "He that is ready to 
slip with his feet, is as a lamp despised in the thought of 
him that is at ease ;(a) so that I know not what to do.* 



* What an open ingenuous confession is here! though feeble in mind 
h«i was strong in wisdom and sound judgment- 
fa) Job xii. 6. 

Eee 



416 READY-TO-HALT JOINS THEM. 

But, brother, said Mr. Great-heart, I have it in com- 
mission to "comfort the feeble-minded," and to support 
the weak. You must needs go along with us : we will- 
wait for you, we will lend you our help ; we will deny 
ourselves of some things, both opinionative and practical, 
for your sake ; we will not enter into " doubtful disputa- 
tions" before you ; we will be made all things to you, 
rather than you shall be left behind.* (a) 

Now all this while they were at Gaius's door ; and, be- 
hold, as they were thus in the heat of their discourse, 
Mr. Ready-to-halt came by with his crutches in his hand, 
and he also was going on pilgrimage. (6) 

Then said Mr. Feeble mind to him, How earnest thou 
hither? I was but now complaining that I had not a suit- 
able companion ; but thou art according to my wish. 
Welcome, welcome, good Mr. Ready-to halt, I hope 
thou and I may be some help. 

Ready-to-halt. I shall be glad of thy company, said 
the other; and good Mr. Feeble mind, rather than we 
will part, since we are thus happily met, I will lend thee 
one of my crutches. f 

Feeble. Nay, said he, though I thank thee for thy 
good-will, I am not inclined to halt before I am lame. 
Howbeit, I think when occasion is, it may help me 
against a dog. 

Ready-to-halt. If either myself or my crutches can 
do thee a pleasure, we are both at thy command, good 
Mr. Feeble-mind. 



* O that this were more practised among Christians of different stand- 
ing, decrees, and judgment ! if they who are strong « ere thus to bear with 
the weak, as they ought, how much more love, peace, and unanimity, 
would prevail ! 

t Excellent ! See the nature of Christian love ; even to be ready to 
spare to a brother, what we ourselves have occasion for. Love looketh 
not at the things of our own, but to provide for the wants of others. 

(a) Rom. xiv. 1 Cor. viii. 9—13. ix. 22. (b) Ps. xxxviii. 17. 



DISCOURSE CONCERNING CHRISTIAN, &C. 41** 

Thus therefore they went on, Mr. Great-heart and Mr. 
Honest went before, Christiana and her children went 
next, and Mr. Feeble-mind and Mr. Ready-to-halt came 
behind with his crutches. Then said Mr. Honest, Pray, 
Sir, now we are upon the road, tell us some profitable 
things of some that are gone on pilgrimage before us. 

Gr.-h. With a good will. I suppose you have heard 
how Christian of old did meet with Apollyon in the val- 
ley of Humiliation, and also what hard work he had to go 
through the valley of the Shadow of Death. Also I 
think you cannot but have heard how Faithful was put to 
it by Madam Wanton, with Adam the First, with one 
Discontent, and Shame : four as deceitful villains as a 
man can meet with upon the road. 

Hon. Yes, I believe I heard of all this : but indeed 
good Faithful was hardest put to it by shame; he was an 
unwearied one. 

Gr.-h. Ay : for as the pilgrim well said, he of all men 
had the wrong name. 

Hon. But pray, Sir, where was it that Christian and 
Faithful met Talkative ? that same was a notable one. 

Gr.-h. He was a confident fool; yet many follow his 
ways. 

Hon. He had like to have beguiled Faithful. 

Gr.-h. Ay, but Christian put him into a way quickly 
to find him out. 

Thus they went on till they came to the place where 
Evangelist met with Christian and Faithful, and prophe- 
sied to them what they should meet with at Vanity-fair. 

Then said their guide, Hereabouts did Christian and 
Faithful meet with Evangelist, who prophesied to them 
of what troubles they should meet with at Vanity-fair. 

Hon. Say you so? I dare say it was a hard chapter 
that then he did read unto them. 



418 THE7 APPROACH TO THE TOWN OF VANITI. 

Gr.-h. It was so, but then he gave them encourage 
ment, withal. But what do we talk of them ? they were 
a couple of lion-like men ; they had set their faces like 
flints. Do not you remember how undaunted they were 
when they stood before the judge? 

Hon. Well, Faithful bravely suffered. 

Gr.-h. So he did, and as brave things came on't: for 
Hopeful and some others, as the story relates, were con- 
verted by his death. (cf) 

Hon. Well, but pray go on ; for you are well acquaint- 
ed with things.^ 

Gr.-h. Above all that Christian met with after he had 
passed through Vanity-fair, one By-ends was the arch 
one. 

Hon. By-ends ! W T hat was he ? 

Gr.-h. A very arch fellow, a downright hypocrite : 
one that would be religious which way ever the world 
went : but so cunning, that he would be sure never to 
lose or suffer for it. He had his mode of religion for 
every fresh occasion, and his wife was as good at it as 
he. He would turn and change from opinion to opinion 
yea, and plead for so doing too. But as far as I could 
learn, he came to an ill-end with his hy-ends : nor did I 
ever hear that any of his children were ever of any 
esteem with any that truly fear God. (a) 

Now by this time they were come within sight of the 
town of Vanity, where Vanity-fair is kept. So when 
they saw that they were so near the town, they consulted 
with one another how they should pass through the town : 



* Nothing more profitable than conversing on the faith, valour, and suc- 
cess of those who have gone before us, with their trials, enemies and dan- 
gers ! yet how gloriously they fought their way through all, and came off 
more than conquerors over all. Pilgrims love to hear these things. 

(a) Part I. p. 148—180. <&) Part I. p. 181—193 



THEY AREjcORDIALLY RECEIVED BY MR. MNASON. 419 

and some said one thing, and some another. At last, 
Mr. Great-heart said, I have, as you may understand, 
often been a conductor of pilgrims through this town : 
now I am acquainted with one Mr. Mnason, a Cyprusian 
by nation, and an old disciple, at whose house we may 
lodge. If you think good, said he, we will turn in there. # 

Content, said old Honest; Content, said Christiana; 
Content, said Mr. Feeble-mind; and so they said all. 
Now you must think it was eventide by that they got to 
the outside of the town ; but Mr. Great-heart knew the 
way to the old man's house. So thither they came ; and 
he called at the door, and the old man within knew his 
tongue so soon as ever he heard it ; so he opened, and 
they all came in. Then said Mnason their host, " How 
far have ye come to-day?" So they said, " From the 
house of Gaius our friend." " I promise you," said he, 
" you have gone a good stitch ; you may well be weary ; 
sit down." So they sat down. 

Then said their guide, Come, what cheer, good Sirs? 
I dare say you are welcome to my friend. 

I also, said Mr. Mnason, do bid you welcome : and 
whatever you want, do but say, and we will do what we 
can to get it for you. 

Hon. Our great want, a while since, was harbour and 
good company ; and now I hope we have both.f 

Mnas. For harbour, you see what it is ; but for good 
company, that will appear in the trial. 

Well, said Mr. Great-heart, will you have the pilgrims 
into their lodgings ? 



* How happy to find a house in Vanity-fair, whose master will receive 
and entertain pilgrims. Blessed be God for the present revival of religion 
in our day : and for the many houses that are open to the friends of the 
Lamb. The hearts of the masters of which he opens. 

f Under all our wants, may we not say, with our father Abraham, Gofl 
will provide? Gen. xxii. 8. 



120 THEY ARE VISITED BY MR. MNASOn's FRIENDS, 

I will, said Mr. Mnason. — So he had them to their res- 
pective places ; and also showed them a very fair dining- 
room, where they might be, and sup together, until time 
was come to go to rest. 

Now when they were set in their places, and were a 
little cheery after their journey, Mr Honest asked his 
landlord, if there were any store of good people in the 
town? 

Mnas. We have a few ; for indeed they are but a few 
when compared with them on the other side. 

Hon. But how shall we do to see some of them ? for 
the sight of good men to them that are going on pilgrim- 
age, is like to the appearing of the moon and stars to them 
that are going a journey.^ 

Then Mr. Mnason stamped with his foot, and his 
daughter Grace came up : so he said unto her, Grace, go 
you, tell my friends, Mr. Contrite, Mr. Holy man, Mr. 
Love-saints, Mr. Dare-not-lie, and Mr. Penitent, that I 
have a friend or two at my house, that have a mind this 
evening to see them. 

So Grace went to call them, and they came ; and, after 
salutation made, they sat down together at the table. 

Then said Mr. Mnason, their landlord, My neighbours, 
I have as you see, a company of strangers come to my 
house : they are pilgrim^: they come from afar, and are 
going to Mount Zion. But who, quoth he, do you think 
this is? (pointing his fingers at Christiana.) It is Chris- 
tiana, the wife of Christian, that famous pilgrim, who 
with Faithful his brother, were so shamefully handled in 
our town. — At that they stood amazed, saying. We lit- 
tle thought to see Christiana when Grace came to call us : 

* The inquiry of disciples after suitable company discovers that they, 
with David, love the Lord's saints, and in the excellent of the earth is alL 
their delight. Ps. xvi. 3. A genuine discovery this of a gracious heart 



THEY ARE VISITED BV MNASOn's FRIENDS. 421 

therefore this is a very comfortable surprise. Then they 
asked her about her welfare, and if these young men were 
her husband's sons. And when she told them they were, 
they said, " The King, whom you love and serve, make 
you as your father, and bring you where he is in peace !" 

Then Mr. Honest, when they were all sat down, asked 
Mr. Contrite, and the rest, in what posture their town was 
at present. 

Contr. You may be sure we are full of hurry in fair- 
time. It is hard keeping our hearts and spirits in good 
order, when we are in a cumbered condition. He that; 
lives in such a place as this, and that has to do with such 
as we have, has need of an item, to caution him to take 
heed every moment of the day.f 

Hon. But how are your neighbours now for quietness ? 

Contr. They are much more moderate now than for- 
merly. You know how Christian and Faithful were used 
at our town ; but of late, I say, they have been far more 
moderate. I think the blood of Faithful lieth with load 
upon them till now : for since they burned him, they have 
been ashamed to burn any more : in those days we were 
afraid to walk the streets, but now we can show our heads. 
Then the name of a professor was odious ; now, especial- 
ly in some parts of our town (for you know our town is 
large,) religion is counted honourable. J 

Then said Mr. Contrite to them, Pray how fareth it 
with you in your pilgrimage ? How stands the country 
affected towards you ? 

Hon. It happens to us as it happeneth to way-faring 



* A precious prayer for the best of blessings. 

t Mind this hint. May it kindle a sense of danger, and excite caution. 

X It is a mercy, when open persecution for the word abates, and reli- 
gion is more respected ; but how do professors in such times get cold and 
dead, grow formal and worldly ? The smiles of the town of Vanity often 
prove more injurious than its frowns Be on your guard () pilgrims. 



422 GREAT-HEART RELATES THEIR ADVENTURES. 

men : sometimes our way is clean, sometimes foul, some- 
times up hill, sometimes down hill ; we are seldom at a 
certainty : the wind is not always on our backs, nor is 
every one a friend that we meet with in the way. We 
have met with some notable rubs already : and what are 
yet behind we know not : but for the most part, we find 
it true that has been talked of old, — " A good man must 
suffer trouble." 

Contr. You talk of rubs : — what rubs have you met 
withal ? 

Hon. Nay, ask Mr. Great-heart, our guide ; for he can 
give the best account or that. 

Gr.-h. We have been beset two or three times al- 
ready. First, Christiana and her children were beset with 
two ruffians, that they feared would take away their lives. 
We were beset with giant Bloody-man, giant Maul, and 
giant Slay-good. Indeed, we did rather beset the last 
than were beset of him. And thus it was ; after we had 
been some time at the house of Gaius, " mine host, and 
of the whole church," we were minded upon a time to 
take our weapons with us, and so go see if we could light 
upon any of those that were enemies of pilgrims ; for we 
heard that there was a notable one thereabouts. Now 
Gaius knew his haunt better than I, because he dwelt 
thereabout ; so we looked and looked, till at last we dis- 
cerned the mouth of his cave ; then were we glad, and 
plucked up our spirits. So we approached up to his den ; 
and, lo, when we came there, he had dragged, by mere 
force into his net, this poor man, Mr. Feeble-mind, and 
was about to bring him to his end. But when he saw us, 
supposing, as we thought, he had another prey, he left 
the poor man in his house, and came out. So we fell to 
it full sore, and he lustily laid about him, but in conclu- 
sion, he was brought down to the ground, and his head 



THEIR FURTHER CONVERSATION. 423 

♦Jut off, and set up by the way-side, for a terror to such as 
should after practise such ungodliness. That I tell yon 
the truth, here is the man himself to affirm it, who was as 
a Iamb taken out of the mouth of the lion. 

Then said Mr. Feeble-mind, I found this true to my 
cost and comfort ; to my cost, when he threatened to 
pick my bones every moment ; and to my comfort, when 
I saw Mr. Great-heart and his friends, with their weapons, 
approach so near for my deliverance. 

Then said Mr. Holyman, There are two things that 
they have need to be possessed of, that go on pilgrimage ; 
courage and an unspotted life. If they have not courage, 
they can never hold on their way ; and if their lives be 
loose, they will make the very name of a pilgrim stink. * 
Then said Mr. Love-saint, I hope this caution is not 
needful among you : but truly there are many that go up- 
on the road, that rather declare themselves strangers to 
pilgrimage, than strangers and pilgrims in the earth. 

Then said Mr. Dare-not-iie, It is true, they neither 
have the pilgrim's weed, nor the pilgrim's courage : they 
go not uprightly, but all awry with their feet : one shoe 
goeth inward, another outward, and their hosen out be- 
hind ; here a rag, and there a rent, to the disparagement 
of their Lord.f 

These things, said Mr. Penitent, they ought to be troub- 
led for ; nor are the pilgrims like to have that grace upon 
them, and their pilgrim's progress as they desire, until 
the way is cleared of such spots and blemishes. 

Thus they sat talking and spending the time until sup- 
per was set upon the table. Upon which they went and 



* This is a sound speech. Lord, grant that we, who profess the holy- 
name noay take good heed to this. It is a word of conviction to many. 

t An excellent observation, and a just reproof May it carry convic- 
tion to the heart of those it suits. 

Fff 



424 THEF HEAR OF A MONSTER IN THOSE PARTS. 

refreshed their weary bodies ; so they went to rest. Now 
they stayed in the fair a great while at the house of Mr. 
Mnason, who in process of limp, gave his daughter Grace 
unto Samuel, Christiana's son, and his daughter Martha to 
Joseph. 

The time, as I said, that they lay here was long: for it 
was not now as in former times. Wherefore the pilgrims 
grew acquainted with many of the good people of the 
town, and did them what service they could. Mercy, 
as she was wont, laboured much for the poor; wherefore 
their bellies and backs blessed her, and she was there an 
ornament to her profession. And to say the truth for 
Grace, Phebe, and Martha, they were all of a very good 
nature, and did much good in their places. They w T ere 
also all of them very fruitful ; so that Christian's name, 
as was said before, was like to live in the world. 

While they lay here, there came a monster out of the 
woods, and slew many of the people of the town. It 
would also carry away their children, and teach them to 
suck its whelps. Now no man in the town durst so much 
as face this monster; but all men fled when they heard of 
the noise of his coming. The monster was like unto no 
one beast upon the earth : its body was " like a dragon, 
and it had sever heads and ten horns, a) It made great 
havoc of children, and yet it was governed by a woman. 
This monster piopounded conditions to men, and such 
men as loved their lives more than their souls accepted of 
those conditions. 

Now Mr Great heart, together with those who came 
to visit the pilgrims at Mr. Mnason's house, entered into 
a covenant to go and engage this beast, if perhaps they 



(<r> Rev. xii. 3, 



THEY ATTACK THE MONSTER, AND WOUND HIM. 425 

might deliver (he people of this town from the paws and 
mouth of (his so devouring a serpent. 

Then did Mr. Great-heart, Mr. Contrite, Mr. Holy- 
man, Mr. Dare-noMie, and Mr. Penitent, with (heir wea- 
pons, go forth to meet him. Now (he monster, at first, 
was very rampan(, and looked upon (hese enemies with, 
great disdain; but (hey so belaboured him, being sturdy 
men at arms, that they made him make a retreat ; so they 
came home to Mr. Mnason's house again. 

The monster,*' you must know, had his certain sea- 
sons to come out in, and to make his attempts upon the 
children of the people of (he town: also these seasons did 
these valiant worthies watch him in, and did continually 
assault him ; insomuch, that in process of time he became 
not only wounded, but lame ; also he had not made the 
havock of the townsmen's children as formerly he had 
done. And it is verily believed by some, that this beast 
will certainly die of his wounds. This therefore made 
3Ir. Great-heart and his fellows of great fame in this town ; 
so that many of the people, that wanted their taste of 
things, yet had a reverent esteem and respect for them. 
Upon this account therefore it was, that these pilgrims 
got not much hurt here. True, there were some of (he 
baser sort, that could see no more than a mole, nor under- 
stand no more than a beast ; these had no reverence for 
these men, nor took they notice of their valour and ad- 
ventures. 



* This refers (observes the Rev. Mr. Scott) to the prevalence of popery 
for some time before the revolution in 168m ; by which many nominal pro- 
tectants were drawn aside, and number* of children educated in the prin- 
ciples of darkness and superstition The taveur and frown of the prince 
and his party operated so powerfully, that worldly men in general yield- 
ed to the imposition : but several persons among the non-conformists, as 
well as in the established church, did eminent service at this crisis, by 
their preaching and writings, in exposing the, delusions and abominations 
of the adherents to the papal see : and these endeavours were > ventually 
the means of overturning the plan formed for thw re-establishment oC 
popery in Britain. 



426 THEY DEPAIIT FROM THE HOUSE OS MNAS&It. 



CHAPTER XIII. 

THE PILGRIMS KILL GIANT DESPAIR, AND HIS WIFE; AND 
TOTALLY DEMOLISH HIS CASTLE —THEY PROCEED TO THE 
DELECTABLE MOUNTAINS. 

"WELL, the time drew on that the pilgrims must goon 
their way ; therefore they prepared for their journey, 
They sent for their friends; they conferred with them; 
they had some time set apart therein, to commit each 
other to the protection of their Prince. There were again 
that brought them of such things as they had, that were 
fit tor the weak and the strong, for the women and the 
men, and so laded them with such things as were neces- 
sary.^) Then they set forward on their way; and their 
friends accompanying them so far as was convenient, they 
again committed each other to the protection of their 
King, and departed. 

They, therefore, that were of the pilgrims' company, 
went on, and Mr. Great-heart went before them; now 
the women and children being weakly, they were forcecl 
to go as they could bear ; by this means Mr. Ready-to- 
halt, and Mr. Feeble-mind had more to sympathize with 
their condition. 

When they were gone from the townsmen, and when 
their friends had bid them farewell, they quickly came to 
the place where Faithful was put to death: therefore they 
made a stand, and thanked Him that had enabled him to 
bear his cross so well ; and the rather, because they now 
found that they had a benefit by such a man's sufferings 



(a) Acts xxviii. 10. 



THEY ARRIVE AT THE WATER OF LIFE. 427 

as he was. They went on, therefore, after this a good 
way further, talking of Christian and Faithful ; and how 
Hopeful joined himself to Christian, after that Faithful 
was dead. (a) 

Now they were come up the hill Lucre, where the sil- 
ver mine was, which took Demas off from his pilgrimage, 
and into which, as some think, By-ends fell and perished : 
wherefore they considered that. But when they were 
come to the old monument that stood over against the hill 
Lucre, to wit, to the pillar of salt, that stood also within 
the view of Sodom and its stinking Iake,(6) they marvel- 
led, as did Christian before, that men oC that knowledge 
and ripeness of wit, as they were, should be so blind as to 
turn aside here. Only they considered again, that nature 
is not affected with the harms that others have met with, 
especially if that thing, upon which they look, has an at- 
tracting virtue upon the foolish eye. 

I saw now that they went on till they came to the river 
that was on this side of the Delectable Mountains(c) — to 
the river where the fine trees grow on both sides, and 
whose leaves, if taken inwardly, are good against sur- 
feits ;(d) where the meadows are green all the year long, 
and where they might lie down safely. 

By this river side, in the meadows, there were cotes 
and folds for sheep, a house built for the nourishing and 
bringing up those lambs, the babes of those women that 
go on pilgrimage. Also there was here one that was en- 
trusted with them, who could have compassion, and that 
could gather these lambs with his arm, and carry them in 
his bosom, and that could gently lead those that were with 
young, (f) Now to the care of this man Christiana ad- 



(a) Part. I. p. 181. (6) Part I. p. 191. (c) Part I. p. 197. (d) Pa. xxiii. 
(e) Heb v. t. Is. Ixiii. 



12i* AN HOSPITAL FOR YOUNG CHILDREN. 

monished her four daughters to commit their little oneff„ 
that by these waters they might be housed, harboured, 
succoured, and nourished, and that none of them might be 
lacking in time to come. This man, if any of them go 
astray, or be lost, he will bring them back again ; he will 
also bind up that which was broken, and will strengthen 
them that are sick. (a) Here they will never want meat, 
drink, and clothing ; here they will be kept from thieves, 
and robbers : for this man will die before one of those 
committed to his trust shall be lost. Besides, here they 
shall be sure to have good nurture and admonition : and 
shall be taught to walk in right paths ; and that, you know 
is a favour of no small account. 

Also here, as you see, are delicate waters, pleasant 
meadows, dainty flowers, variety of trees, and such as 
bear wholesome fruit: fruit not like that which Matthew 
cat of, that fell over the wall out of Beelzebub's garden ; 
but fruit that procureth health where there is none, and 
that continueth and increaseth where it is.* 

So they were content to commit their little ones to him ; 
and that which was also an encouragement to them so to 
do, was, for that all this was to be at the charge of the 
King ; and so was an hospital to young children and or- 
phans. 

Now they went on ; and when they were come to By- 
path meadow, to the stile over which Christian went with 
his fellow Hopeful, when they were taken by giant Des- 
pair, and put into Doubting Castle : they sat down, and 
consulted what was best to be done; to wit, now they 



* Here we frequently find our author speaking of our Lord and Saviour 
as Man. He excels in this. It were to be wished, that authors and preach- 
ers wrote and spake more freipienlly of the manhood of Jesus, who was a 
perfect Man, like unto us in all things except sin. 

(a) Jer. xiii. 4. Ezek. xxxiv. 11—16. 



THEY DETERMINE TO ATTACK GIANT DESPAIR. 4*29 

were so strong, and had got such a man as Mr. Great- 
heart for their conductor, whether they had not best to 
make an attempt upon the giant, demolish his castle, and 
if there were any pilgrims in it, to set them at liberty, 
before they went any further. (a) So one said one thing, 
and another said to the contrary. — One questioned if it 
was lawful to go upon unconsecrated ground ; another 
said they might, provided their end was good. But Mr. 
Great-heart said, Though that assertion offered last can- 
not be universally true, yet I have a commandment to re- 
sist sin, to overcome evil, to fight the good fight of faith : 
and I pray, with whom should I fight this good fight, if 
not with giant Despair? I will therefore attempt the tak- 
ing away of his life, and the demolishing of Doubting Cas- 
tle. Then, said he, " Who will go with me ?" Then 
said old Honest, " / will." " And so we will too," said 
Christiana's four sons, Matthew, Samuel, James, and Jo- 
seph ; for they were young men and strong. (b) 

So they left the women on the road, and with them Mr. 
Feeble-mind and Mr. Ready-to-halt, with his crutches, 
to be their guard, until they came back ; for in that place> 
though giant Despair dwelt so near, they keeping in the 
road "a little child might lead them. "(c) 

So Mr. Great-heart, old Honest, and the four young 
men, went to go up to Doubting Castle, to look for giant 
Despair. When they came at the castle gate, they knock- 
ed for entrance with an unusual noise. With that the old 
giant comes to the gate, and Diffidence his wife follows. 
Then said he, " Who and what is he that is so hardy, as 
after this manner to molest the giant Despair? Mr. Great- 
heart replied, "Itislj Great-heart, one of the King of 
the celestial country's conductors of pilgrims to their 

(a) Part I. p. 199—205. (b) 1 John ii. 13, 14. (r) Isaiah u. 6. 



430 THEY KILL THE GIANT. 

place : and I demand of thee, that thou open thy gates 
for my entrance ; prepare thyself also to fight, for I am 
come to take away thy head ; and to demolish Doubting 
Castle." 

Now giant Despair, because he was a giant, thought 
no man could overcome him; and again, thought he, 
" Since heretofore I have made a conquest of angels, shall 
Great-heart make me afraid?" So he harnessed himself* 
and went out: he had a cap of steel upon his head, a 
breast plate of fire girded to him, and he came out in iron 
shoes with a great club in his hand. Then these six men 
made up to him, and beset him hehind and before : also 
when Diffidence, the giantess, came up to help him, old 
Mr. Honest cut her down at one blow. Then they fought 
for their lives, and giant Despair was brought down to the 
ground, but was very loth to die : he struggled hard, and 
had, as they say, as many lives as a cat; but Great- 
heart was his death ; for he left him not till he had sever- 
ed his head from his shoulders.* 

Then they fell to demolishing Doubting Castle; and 
that you know might with ease be done, since giant Des 
pair was dead. They were seven days in destroying of 
that : and in it, of pilgrims, they found one Mr. Despon- 
dency, almost starved to death, and one Much-afraid, 
his daughter ; these two they saved alive. But it would 
have made you wonder, to have seen the dead bodies that 
lay here and there in the castle-yard, and how full of dead 
men's bones the dungeon was. 

When Mr. Great-heart and his companions had per- 



* What cannot Great-heart do ? What feats not perform ? What victo 
ries not gain ? Who can stand before Great-heart ? Diffidence shall fall, 
and giant Despair be slain, by the power of Great heart, with the sword 
of the Spirit, which is the word of God. Eph. vi. 17- even Despondency, 
though almost starved shall be delivered, and his daughter Much-afraid 
shall be rescued. for more of Great-heart's company ! 



THE PILGRIMS' JOY ON THEIR VICTORY. 431 

formed this exploit, they look Mr. Despondency, and 
his daughter Much-afraid, into their protection; for they 
were honest people, though they were prisoners in Doubt- 
ing-Castle, to that giant Despair. They therefore, I say, 
took with theui the head of the giant (for his body they 
bad buried under a heap of stones ;) and down to the 
road and to their companions they came, and showed 
them what they had done. Now when Feeble-mind and 
Ready-to-halt saw 7 that it was the head of giant Despair 
indeed, they were Aery jocund and merry. Now Chris- 
tiana, if need was, could play upon the viol, and her 
daughter Mercy upon the lute ; so since they were so 
merry disposed, she played them a lesson, and Ready- 
to-halt would dance. So he took Despondency's daugh- 
ter, named Much-afraid, by the hand, and to dancing 
they went in the road. True, he could not dance with- 
out one crutch in his hand ; but I promise you, he footed 
it well : also, the girl was to be commended, for she an- 
swered the music handsomely. 

As for Mr. Despondency, the music was not much to 
him : he was for feeding rather than dancing, for that he 
was almost starved. So Christiana gave him some of her 
bottle of spirits, for present relief, and then prepared him 
something to eat; and in a little time the old gentleman 
came to himself, and began to be finely revived. 

Now I saw in my dream, when all these things were 
finished, Mr. Great-heart took the head of giant Despair, 
and set it upon a pole by the high-way side, right over 
against a pillar that Christian erected for a caution to pil- 
grims that came after, to take heed of entering into his 
grounds. 

Then he writ under it, upon a marble stone, these ver- 
ses following : 

G g g 



432 THEV ARRIVE AT THE DELECTABLE MOUNTAINS* 

u This is the head of him, whose name only, 
In former time, did pilgrims terrify. 
His castle's down* and Diffidence, his wife, 
Brave Master Great-heart has bereft of life. 
Despondency, his daughter Much-afraid, 
Great-heart for them also the man has play'd. 
Who hereof doubts, if he'll but cast his eye 
Up hither, may his scruples satisfy. 
This head also when doubting cripples dance, 
Doth show from fear they have deliverance." 

When those men had thus bravely showed themselves 
against Doubting Castle, and had slain giant Despair, 
they went forward, and went on till they eame to the De- 
lectable Mountains, where Christian and Hopeful refresh- 
ed themselves with the varieties of the place. They al- 
so acquainted themselves with the shepherds there, who 
welcomed (hem, as they had done Christian before, unto 
the Delectable Mountains. 

Now the shepherds seeing so great a train follow Mr. 
Great-heart (for with him they were well acquainted,) 
they said unto him, " Good Sir, you have got a goodly 
company here ; pray where did you find all these ?" 

Gr.-h. " First here is Christiana and her train, 

Her sons, and her son's wives, who like the wain, 
Keep by the pole, and do by compass steer 
From sin to grace, else they had not been here. 



* The following lines contain an important truth, and deserve parties 
far regard : 

Though Doubting-Castle be demolished, 
And the giant Despair hath lost his head, 
Sin can rebuild the Castle, make't remain. 
And make Despair the giant live again.! 

\ Excellent remark ! pray mind it- 



FHEY ARRIVE AT THE DELECTABLE MOUNTAINS. 433 

Next, here's old Honest come on pilgrimage ; 
Ready-to-halt too, who I dare engage, 
True-hearted is, and so is Feeble-mind, 
Who willing was not to be left behind. 
Despondency, good man, is coming after, 
And so also is Much-afraid his daughter. 
May we have entertainment here or must 
We further go ? Let's know whereon to trust." 

Then said the shepherds, This is a comfortable com- 
pany ; you are welcome to us, for we have for the feeble 
as for the strong : our Prince has an eye to what is done 
to the least of these :(a) therefore infirmity must not be a 
a block to our entertainment. So they had them to the 
palace doors, and then said unto them, " Come in Mr. 
Feeble-mind; come in Mr. Ready-to-halt: come in Mr. 
Despondency, and Miss Much-afraid his daughter." 
" These, Mr. Great-heat/' said the shepherds to the 
guide, " we call in by name, for that they are most sub- 
ject to draw back; but as for you and the rest that are 
strong, we leave you to your wonted liberty. " Then 
said Mr. Great-heart, " This day I see, that grace doth 
shine in your faces, and that you are my Lord's shep- 
herds indeed ; for that you have not pushed these diseas- 
ed neither with side nor shoulder, but have rather strew- 
ed their way into the palace with flowers as you should." (6) 

So the feeble and weak went in, and Mr. Great-heart 
and the rest did follow. When they were also set down, 
the shepherds said to those of the weaker sort, What is 
that you would have? For, said they, all things must be 
managed here to the supporting of the weak, as well as 
the warning of the unruly. 



(i) Matt. xsv. 40. (b) Ezek. xxxiv.2l 






434 MOUNT MARVEL. 

So they made them a feast of things easy of digestion, 
and that were pleasant to the palate, and nourishing ; the 
which when they had received, they went to their rest, 
each one respectively unto his proper place. When 
morning was come, because the mountains were high, and 
the day clear ; and because it was the custom of the shep- 
herds to show the pilgrims, before their departure, some 
rarities; therefore, after they were ready, and had re- 
freshed themselves, the shepherds took them out into the 
fields, and showed them first what they had showed to 
Christian before. (a) 

Then they had them to some new places. The first 
was mount Marvel, where they looked and beheld a man 
at a distance, that tumbled the hills about with words. 
Then they asked the shepherds what that should mean? 
So they told him, that this man was the son of one Mr. 
Great-grace [of whom you read in the first part of the 
records of the Pilgrim' 's Progress :] and he is set there 
to teach pilgrims how to believe down or to tumble out of 
their ways, what difficulties they should meet with, by 
faith. (6) Then said Mr. Great-heart, " I know him ; he 
is a man above many." 

Then they had them to another place, called mount 
Innocence: and there they saw a man clothed all in white ; 
and two men, Prejudice and Ill-will, continually casting 
dirt upon hirn. Now, behold the dirt, whatsoever they 
cast at him, would in a little time fall off again, and his 
garment would look as clear as if no dirt had been cast 
thereat. — Then said the pilgrims. What means this ? 
The shepherds answered, This man is named Godlyman, 
and the garment is to show the innocency of his life. Now, 
those that throw dirt at him are such as hate his well-do- 



(a) Part I. p. 209—213. (b) Mark si. 23, 24. 



MOUNT INNOCENCE AND MOUNT CHARITY. 4v5 

itig ; but as you see the dirt will not stick upon his clothes, 
so it shall be with him that lives truly innocently in the 
world. Whoever they be that would make such men dir- 
ty, they labour all in vain ; for God by that a little time 
is spent, will cause that their innocence shall break forth 
as the light, and their righteousness as the noon-day. 

Then they took them, and had them to mount Charity, 
where they showed them a man that had a bundle of cloth 
lying before him, out of which he cut coats and gar- 
ments for the poor that stood about him; yet his bundle 
or roll of cloth was never the less. Then said they, What 
should this be ? This is, said the shepherds, to show you, 
that he that has a heart to give of his labour to the poor, 
shall never want wherewithal. " He that watereth shall 
be watered himself." And the cake that the widow gave 
to the prophet, did not cause that she had ever the less 
in her barrel. 

They had them also to the place where they saw one 
Fool, and one Want-wit, washing of an Ethiopian, with an 
intention to make him white ; but the more they washed 
him, the blacker he was. Then they asked the shep- 
herds what that should mean? So they told them, saying, 
Thus shall it be with the vile person ; all means used to 
get such a one a good name, shall in conclusion tend but 
to make him more abominable. Thus it was with the 
Pharisees, and so it shall be with all hypocrites. 

Then said Mercy, the wife of Matthew, to Christiana 
her mother, I would, if it might be, see the hole in the hill, 
or that commonly called the By-way to hell. So her 
mother brake her mind to the shepherds. (a) Then they 
went to the door, (it was on the side of an hill ;) and they 
opened it, and bid Mercy hearken awhile. • So she heark- 

fa; Parti. p. 213. 



436 THE LOOKING-GLASS OF GOD's WORD. 

ened, and heard one saying, " Cursed be my father, for 
holding of my feet back from the way of peace and life :" 
And another said, " O that I had been torn in pieces, be- 
fore I had, to save my life, lost my soul !" And another 
said, " If I were to live again, how would I deny myself 
rather than come to this place !" Then there was as if the 
very earth groaned and quaked under the feet of this 
young woman for fear, so she looked white, and came 
trembling away, saying, " Blessed be he and she that is 
delivered from this place." 

Now when the shepherds had shown them all these 
things, then they had them back to the palace, and enter- 
tained them with what the house would afford : but Mer- 
cy being a young and breeding woman, longed for some- 
thing that she saw there, but was ashamed to ask. Her 
mother-in-law then asked her what she ailed, for she look- 
ed as one not well. Then said Mercy, There is a look- 
ing-glass hangs up in a dining-room, off which I cannot 
take my mind ; if therefore I have it not, I think I shall 
miscarry. Then said her mother, I will mention thy 
wants to the shepherds, and they will not deny it thee. — - 
But she said, I am ashamed that these men should know 
that I longed. Nay, my daughter, said she, it is no shame, 
but a virtue, to long for such a thing as that. So Mercy 
said, Then, mother, if you please, ask the shepherds if 
they are willing to sell it. 

Now the glass was one of a thousand. It would pre- 
sent a man, one way, with his own features exactly ; and 
turn it but another way, and it would show one the very 
face and similitude of the Prince of the pilgrims himself. 
Yes, I have talked with them that can tell, and they have 
said, that they have seen the very crown of thorns upon 
his head, by looking in that glass ; they have therein also 
seen the holes in his hands, in his feet, and his side.— 



THE SHEPHERDS GIVE PRESENTS TO THE PILGRIMS. 43f 

Yea, such an excellency is there in that glass, that it will 
show him to one where they have a mind to see him, 
whether living or dead, whether in earth or in heaven ; 
whether in a state of humiliation, or in his exaltation ; 
whether coming to suffer, or coming to reign. *(a) 

Christiana therefore went to the shepherds apart, (now 
the names of the shepherds were Knowledge, Experience, 
Watchful, and Sincere,) (b) and said unto them, There is 
one of my daughters, a breeding woman, that, I think, doth 
long for something that she hath seen in this house, and 
she thinks she should miscarry, if she should by you be 
denied. 

Exper. Call her, call her : she shall assuredly have 
what we can help her to. So they called her, and said 
to her, Mercy, What is that thing thou wouldest have ? 
Then she blushed, and said, The great glass that hangs 
up in the dining-room. So Sincere ran and fetched it, 
and with a joyful consent it was given her. Then she 
bowed her head, and gave thanks, and said, By this J 
know that I have obtained favour in your eyes. 

They also gave to the other young women such things 
as they desired, and to their husbands great commenda- 
tions, for that they had joined with Mr. Great-heart, to 
the slaying of giant Despair, and the demolishing of 
Doubting Castle. — f About Christiana's neck the shep- 
herds put a bracelet, and so they did about the necks of 
her four daughters ; also they put ear-rings in their ears., 
and jewels on their foreheads. 



* O what a blessed thing it is to long for the word of God, so as not to 
be satisfied without it, and to prize it above and beyond all other things ' 
Love to the word excites the soul to say with David, " I have longed for 
thy salvation, O Lord." Psal. cxix. 174. This is a special mark of a gra- 
cious soul. 

t No good thing, done in the name and to the glory of Christ, shall be 
forgotten of him, nor go unrewarded by him. 

(a) James i. 23—25. 1 Cor. xiii. 12. 2 Cor. iii. 13. (b) Part. I. p. 21 1, 



438 WHO LEAVE THEM, AND GO ON THEIR JOURNET, 

When they were minded to go hence, they let them go 
in peace, but gave not to them those certain cautions 
which before were given to Christian, and his companion. 
The reason was, for that these had Great-heart to be their 
guide, who was one that was well acquainted with things, 
and so could give them their cautions more seasonable ; 
to wit, even then when the danger was nigh the approach- 
ing. What cautions Christian and his companion had re- 
received of the shepherds, (a) they had also lost by that 
the time was come that they had need to put them in prac- 
tice. Wherefore, here was the advantage that this com 
pany had over the other. 

From hence they went on singing, and they said, 

" Behold, how fitly are the stages set 

For their relief that pilgrims are become, 
And how they us receive without one let, 

That make the other life the mark and home. 

What novelties they have, to us they give, 
That we, though pilgrims, joyful lives may live. 
They do upon us, too, such things bestow, 
That show we pilgrims are, where'er we go." 

(a) Part I. p. 214 



THEY OVERTAKE VALI ANT-FOR-TRUTH, 439 



CHAPTER XIV. 

THE COMPANY JOINED BY MR. VALIANT AND MB. STAND- 
FAST. THEY PASS OVER THE ENCHANTED GROUND.— 

A DESCRIPTION OF MADAM BUBBLE. 

WHEN they were gone from the shepherds, they 
quickly came to the place where Christian met with 
one Turn-away, that dwelt in the town of Apostacy.(a) 
Wherefore of him Mr. Great-heart, their guide, did now 
put them in mind, saying, This is the place where Chris- 
tian met with one Turn-away, who carried with him the 
character of his rebellion at his back. And this I have 
to say concerning this man ; — he would hearken to no 
counsel, but, once a falling, persuasion could not stop 
him. When he came to the place where the cross and 
the sepulchre was, he did meet with one that did bid him 
look there, but he gnashed with his teeth, and stamped, 
and said, he was resolved to go back to his own town. 
Before he came to the gate, he met with Evangelist, who 
offered to lay hands on him to turn him into the way again. 
But this Turn-away resisted him, and having done much 
despite unto him, he got away over the wall, and so es- 
caped his hand. 

Then they went on; and just at the place where Lit- 
tle-faith formerly was robbed, there stood a man with his 
sword drawn, and his face all bloody. Then said Mr. 
Great-heart, What art thou ? The man made answer, say- 
ing, I am one whose name is Valiant-for-truth ; I am a 
pilgrim, and am going to the Celestial city. Now, as I 
was in my way, there were three men that did beset me, 
and propounded unto me these three things : — Whether 



-j-*— > ~ r**^- - i.t 



(a) Part I p. 217. 

H hh 



440 WHO OVERCOMES THREE DARING ASSAILANTS. 

I would become one of them ; — or go back from whence 
I came ; — or die upon the place ? To the first I answer- 
ed, I had been a true man a long season, and therefore it 
could not be expected that I now should cast in my lot 
with thieves. (a) Then they demanded what I would say 
to the second? So I told them the place from whence I 
came, had I not found incommodity there, I had not for- 
saken it at all ; but finding it altogether unsuitable to me, 
and very unprofitable for me, I forsook it for this way. 
Then they asked me what I said to the third ? And I 
told them, my life cost more dear far, than that I should 
lightly give it away : Besides, you have nothing to do to 
put things to my choice ; wherefore at your peril be it if 
you meddle. Then these three, to-wit, Wildhead, [n~ 
considerate, and Pragmatic, drew upon me, and I also 
drew upon them. So we fell to it, one against three, for 
the space of three hours. They have left upon me, as 
you see, some of the marks of their valour, and have al- 
so carried away with them some of mine. They are but 
just now gone : I suppose they might, as the saying is, 
hear your horse dash, and so they betook themselves to 
flight. 

Gb.-h. But here was great odds, three against one. 

Val. 'Tis true; but little or more are nothing to him 
that has the truth on his side ; " Though an host should 
encamp against me," said one, " my heaiTshall not fear; 
though war shall rise against me, in this will I be confi- 
dent," &c. Besides, said he, I have read in some re- 
cords, that one man has fought an army : and how many 
did Samson slay with the jaw bone of an ass ?* 



* Truth will make a man valiant ; and valour for truth will make a pil- 
grim light with wild-headed, inconsiderate, and pragmatic opposers. The 
blood he loses in such a battle is his honour ; the scars he gets are his 
glory, 

(a) Prov. i. 10—19. 



GREAT-HEART INSPIRES CONCERNING THE FIGHT. 441 

Then said the guide, why did you not cry out, that 
some might have come in for your succour ? 

Val. So I did to my King, who I knew could hear 
me, and afford invisible help, and that was enough for 
me.* 

Then said Great-heart to Mr. Valiant-for-truth, Thou 
hast worthily behaved thyself; let me see thy sword ; — 
so he showed it him. When he had taken it into his hand, 
and looked thereon a while, he said, Ha, it is a right Je- 
rusalem blade. 

Val. It is so. Let a man have one of these blades, 
with a hand to wield it, and skill to use it, and he may- 
venture upon an angel with it. He need not fear its hold- 
ing, if he can but tell how to lay on. Its edge will never 
blunt. It will cut flesh and bones, and soul and spirit, 
and all. 

Gr.-h. But you fought a great while; I wonder you 
was not weary. 

Val. I fought till my sword did cleave to my hand, 
and then they were joined together, as if a sword grew 
out of my arm : and when the blood run through my fin- 
gers, then I fought with most courage. f 

Gr.-h. Thou hast done well ; thou hast "resisted un- 
to blood, striving against sin ;" thou shalt abide by us, 
come in and go out with us, for we are thy companions. 

Then theytook him, and washed his wounds, and gave 
him of what they had to refresh him ; and so they went 
together. Now as they went on, because Mr. Great- 
heart was delighted in him (for he loved one greatly that 



* Enough indeed. He who is engaged for God's truth, shall never 
want God's help. 

I Blessed fighting, when hand and heart are engaged, and the sword 
grows united to both ! O ye trimmers, and lukewarm professors, who will 
tamely give up, or meanly compound for peace, by the barter of truth • 
let this shame and confound you ! 



442 HE INFORMS THEM HE CAME FROM DARK-LANB, 

he found to be a man of his hands ;) and because there, 
were in company them that were feeble and weak, there- 
fore he questioned with him about many things ; as first 
what countryman he was ? 

Val. I am of Dark-land, for there I was born, and 
there my father and mother are still. 

Dark-land ! said the guide : doth not that lie on the 
same coast with the city of Destruction? 

Val. Yes, it doth. Now that which caused me to 
come on pilgrimage, was this ; we had Mr. Tell-true 
come into our parts, and he told it about what Christian 
had done, that went from the city of Destruction, name- 
ly, how he had forsaken his wife and children, and had 
betaken himself to a pilgrim's life. It was also confident- 
ly reported, how he had killed a serpent, that did come 
out to resist him in his journey ; and how he got through 
to whither he intended. It was also told, what welcome 
he had all to his Lord's lodgings, especially when he came 
to the gates of the Celestial city ; for there, said the man, 
he was received with sound of trumpet, by a company of 
shining ones. He told it also how all the bells in the city 
did ring for joy at his reception, and what golden gar- 
ments he was clothed with ; with many other things that 
now I shall forbear to relate. In a word, that man so told 
the story of Christian and his travels, that my heart fell 
into a burning heat to be gone after him : ndr could father 
or mother stay me. So I got from them, and am come 
thus far on my way. 

Gr--h. You came in at the gate, did you not? 

Val. Yes, yes ; for the same man also told us, that all 
would be nothing, if we did not begin to enter this way 
at the gate.^ 



* The reason why so many professors who set out, go on for a season, 
but fall away and come to nothing at last is, because they do not enter in- 
to the pilgrim's path, by Christ who is the gate. They do not see them- 






rALIANT-FOR-TRUTH REJOICES AT CHRISTIANA. 443 

Look you, said the guide to Christiana, the pilgrimage 
of your husband, and what he has gotten thereby, is 
spread abroad far and near. 

Val. Why, is this Christian's wife ? 

Gr.-h. Yes, that it is ; and these are also her four sons. 

Val. What ! and going on pilgrimage too ? 

Gr.-h. Yes, verily, they are following after. 

Val. It glads me at heart ; good man, how joyful will 
he be, when he shall see them that would not go with 
him, to enter before him at the gates into the Celestial 
City ! 

Gr.-h. Without doubt it will be a comfort to him ; for. 
next to the joy of seeing himself there, it will be a joy to 
meet there his wife and children. 

Val. But, now you are upon that, pray let me hear 
your opinion about it. Some make a question whether 
we shall know one another when we are there. 

Gr.-h. Do they think they shall know themselves then, 
or that they shall rejoice to see themselves in that bliss ? 
and if they think they shall know and do these, why not 
know others, and rejoice in their welfare also 1 Again, 
since relations are our second self, though that state will 
be dissolved, yet why may it not be rationally concluded 
that we shall be more glad to see them there, than to see 
they are wanting ? 

Val. Well, I perceive whereabouts you are as to this. 
Have you any more things to ask me about my beginning 
to come on pilgrimage ?* 



selves quite lost, ruined, hopeless, and wretched : their hearts are not 
broken for sin ; therefore they do not begin by receiving Christ, as the 
only Saviour of such miserable sinners. But they set out in nature's 
strength ; and not receiving, nor living upon Christ, they soon fall away. 
This is the reason of this inquiry, Did you come in at the gate ? A ques- 
tion we ought to put to ourselves, and be fully satisfied about. 

* A sound Christian is not afraid to be examined, and sifted to the bot- 
tom. For he can give a reason of the hope that is in him. He knows 
why and wherefore he commenced a pilgrim. 



444 CARNAL OBJECTIONS TO GOING ON PILGRIMAGE. 

Gr.-h. Yes : was your father and mother willing that 
you should become a pilgrim ? 

Val. Oh! no; they used all means imaginable to per- 
suade me to stay at home. 

Gr.-h. What could they say against it? 

Val. They said, it was an idle life ; and, if I myself 
were not inclined to sloth and laziness, I would never coun- 
tenance a pilgrim's condition. 

Gr.-h And what did they say else ? 

Val. Why, they told me that it was a dangerous way : 
Yea, the most dangerous way in the world, say they, is 
that which the pilgrims go. 

Gr.-h. Did they show you wherein this way is dan- 
gerous 1 

Val. Yes : and that in many particulars. 

Gr.-h. Name some of them. 

Val. They told me of the Slough of Despond, where- 
in Christian was well nigh smothered. They told me 
that there were archers standing ready in Beelzebub-cas- 
tle, to shoot them who should knock at the Wicket-gate 
for entrance. They told me also of the wood and dark 
mountains, of the hill Difficulty, of the lions ; and also of 
the three giants, Bloody-man, Maul, and Siay-good : they 
said moreover, that there was a foul fiend haunted the 
valley of Humiliation ; and that Christian was by him al- 
most bereft of life. Besides, said they, you must go over 
the valley of the Shadow of Death, where the hobgoblins 
are, where the light is darkness, where the .way is full of 
snares, pits, traps, and gins. — They told me also of giant 
Despair, of Doubting Castle, and of the ruin the pilgrims 
met with there. Further, they said I must go over the 
Enchanted Ground, which was dangerous. And that af- 
ter ail this I should find a river, over which I should find 
no bridge ; and that that river did lie betwixt me and the 
Celestial country. 



FURTHER OBJECTIONS. 44£ 

Gr.-h. And was this all ? 

Val. No : they also told me, that this way was full of 
deceivers ; and of persons that lay in wait there, to turn 
good men out of their path. 

Gr.-h. But how did they make that out ? 

Val. They told me that Mr. Worldly-wise-man did 
lie (here in wait to deceive. They also said, that there 
was Formality and Hypocrisy continually on the road. — 
They said also, that By-ends, Talkative, or Demas, would 
go near to gather me up: that the Flatterer would catch 
me in his net ; or that, with green-headed Ignorance, I 
would presume to go on to the gate, from whence he was 
sent back fo the hole that was in the side of the hill, and 
made to go the by-way to hell. 

Gr.-h. I promise you, this was enough to discourage 
thee. But did they make an end there ? 

Val. No, stay. They told me also of many that tried 
that way of old, and that had gone a great way therein, to 
see if they could find something of the glory then, that so 
many had so much talked of from time to time ; and how 
they came back again, and befooled themselves for setting 
a foot out of doors in that path, — to the satisfaction of the 
country. And they named several that did so, as Obsti- 
nate and Pliable, Mistrust and Timorous, Turn-away and 
old Atheist, with several more ; who, they said, had some 
of them gone far to see what they could find ; but not one 
of them found so much advantage by going as amounted 
to the weight of a feather. 

Gr.-h. Said they any thing more to discourage you? 

Val. Yes : they told me of one Mr. Fearing, who was 
a pilgrim ; and how he found his way so solitary, that he 
never had a comfortable hour therein : also that Mr. Des- 
pondency had like to have been starved therein ; yea, and 
also, (which I had almost forgot,) Christian himself, about 



446 FAITH ANSWERS AND OVERCOMES THEM ALL. 

whom there has been such a noise, after all his ven» 
tures for a celestial crown, was certainly drowned in the 
black river, and went never a foot further, however it was 
smothered up. 

Gr.-h. And did none of these things discourage you* 

Val. No : they seemed as so many nothings to me. 

Gr.-h How came that about? 

Val. Why, I still believed what Mr. Tell-true had 
said, and that carried me beyond them all. 

Gr.-h. Then this was your victory, even your faith? 

Val. It was so : I believed, and therefore came out, 
got into the way, fought all that set themselves against me, 
and, by believing, am come to this place.* 

6i Who would true valour see, 

Let him come hither; 
One here will constant be, 

Come wind, come weather j 
There's no discouragement 
Shall make him once relent 
His first avow'd intent 

To be a pilgrim. 

Whoso beset him round 

With dismal stories, 
Do but themselves confound. 

His strength the more is, 
No lion can him fright, 
He'll with a giant fight, 
But he will have a right 

To be a pilgrim. 



* Here we see, that valiant soldiers of Christ ascribe all to the exercise 
of faith. They set out with faith, and they hold on and hold out by be- 
lieving. Thus they give all the glory to Christ, who is the object, autbor,- 
and finisher of faith. 



THE ENCHANTED GROUND DESCRIBED. 447 

Hobgoblin nor foul fiend 

Can daunt his spirit 5 
He knows, he at the end 

Shall life inherit. 
Then fancies fly away, 
He ? ll not fear what men say, 
He'll labour night and day 

To be a pilgrim/* 7 

By this time they were got to the Enchanted Ground, 
where the air naturally tended to make one drowsy :(«) 
and that place was all grown over with briers and thorns, 
excepting here and there, where was an enchanted ar- 
bour, upon which if a man sits, or in which if a man sleeps, 
'tis a question, say some, whether ever he shall rise or 
wake again in this world. Over this forest, therefore, 
they went, both one and another; and Mr. Great heart 
went before, for that he was the guide, and Mr. Valiant- 
for-truth came behind, being rear-guard; for fear least 
peradventure some fiend, or dragon, or giant, or thief, 
should fall upon their rear, and so do mischief. They 
went on here, each man with his sword drawn in his hand, 
for they knew it was a dangerous place. Also they cheer- 
ed up one another as well as they could; Feeble-mind, 
Mr. Great-heart commanded, should come up after him, 
and Mr. Despondency was under the eye of Mr. Valiant** 

Now they had not gone far, but a great mist and dark- 
ness fell upon them all ; so that they could scarce, for a 
great while, one see the other; wherefore they were for- 
ced for some time, to feel for one another by words, for 



* Old pilgrims, ye who have set out well, and go on well for a long sea- 
son, consider, ye are yet in the world, which is enchanted ground. Know 
your danger of seeking rest here, or sleeping in any of its enchanting ar- 
bour « 

(a) Part 1. p. 232—256. 

T i i 



448 DIFFICULTIES THERE ENCOUNTERED BY THEM* 

they walked not by sight. * But any one must think, that 
here was but sorry going for the best of them all ; hui 
how much the worst was it for the women and children, 
who both of feet and heart were also but tender ! Yet 
nevertheless so it was, that through the encouraging words 
of him that led in the front, and of him that brought them 
up behind, they made a pretty good shift to wag along. 

The way was also here very wearisome, through dirt 
and slabbiness. Nor was there on all this ground so much 
as one inn or victualling house, wherein to refresh the 
feebler sort. Here therefore was grunting, and puffing, 
and sighing: while one tumbleth over a bush, another 
sticketh fast in the dirt; and the children, some of them 
lost their shoes in the rnire : while one cries out, "I am 
down;" and another, "Ho! where are you?" And a 
third, " The bushes have got such fast hold on me, I 
think I cannot get away from them." 

Then they came to an arbour, warm, and promising 
much refreshing to the pilgrims : for it was finely wrought 
above head, beautified with greens, furnished with bench- 
es and settles. It had in it a soft couch, where the wea- 
ry might lean. This, you must think, all things consi- 
dered, was tempting: for the pilgrims already began to 
be foiled with the badness of the way ; but there was not 
one of them that made so much as a motion to stop there. 
Yea, for aught I could perceive, they continually gave 
so good heed to the advice of their guide, and he did so 
faithfully tell them of dangers, and of the nature of dan- 
gers, when they were at. them, that usually, when they 
were nearest to them, they did most pluck up their spir- 



'* Though feelings may be lost, light seem to fail, and comforts forsake 
us, yet faith shall supply the want of all. Like Moses, we shall endurv 
seeing HIM who is invisible. Heb. xi. 27„ 



HEEDLESS AND TOO-BOLD ASLEEP IN AN ARBOUR. 449 

its, and hearten one another to deny the flesh. * The 
arbour was called the SlothfuPs Friend, on purpose to al- 
lure, if it might be, some of the pilgrims there to take up 
their rest when weary. 

I saw then in my dream, that they went on in this their 
solitary ground, till they came to a place at which a man 
is apt to lose his way. Now, though when it was light, 
their guide could well enough tell how to miss those ways 
that led wrong, yet in the dark he was put to a stand : but 
he had in his pocket a map of all ways leading to or from 
the Celestial city; wherefore he struck a light (for he 
never goes also without his tinder-box,) and takes a view 
of his book or map, which bids him be careful in that 
place, to turn to the right hand. And had he not here 
been careful to look in his map, they had in all probabili- 
ty been smothered in the mud ; for just a little before 
them, and that at the end of the cleanest w r ay too, was a 
pit, none knows how deep, full of nothing but mud, there 
made on purpose to destroy the pilgrims in. 

Then thought I with myself, who, that goeth on pil- 
grimage, but would have one of these maps about him, 
that he may look when he is at a stand, which is the way 
he must take. 

They went on, then, in this Enchanted Ground, till 
they came to where there was another arbour, and it was 
built by the highway-side. And in that arbour there lay 
two men, whose names were Heedless and Too-bold. 
These two went thus far on pilgrimage ; but here, be- 
ing wearied with their journey, sat down to rest them- 
selves, and so fell fast asleep. When the pilgrims saw 



* Deny yourselves, is the word of Christ. The slothfulness, ease, and 
desires of the flesh, must be denied., or danger will inevitably ensue. To 
gratify the flesh, is to destroy the Spirit's comfort, if not the soul's salva- 
lion. 



450 HEEDLESS AND TOO-BOLD ASLEEP IN AN ARBOUK, 

them, they stood still, and shook their heads ; for they 
knew that the sleepers were in a pitiful case. Then they 
consulted what to do, whether to go on, and leave them 
in their sleep, or step to them, and try to awake them. 
So they concluded to go to them, and awake them ; that 
is if they could; but with this caution, namely, to take 
heed that themselves did not sit down, nor embrace the 
offered benefit of that arbour.^ 

So they went in, and spake to the men, and called each 
by his name (for the guide, it seems, did know them,) 
but there was no voice, nor answer. Then the guide did 
shake them, and do what he could to disturb them. Then 
said one of them, "J will pay you when I take my mo- 
ney." At which the guide shook his head. " I will fight 
so long as I can hold my sword in my hand," said the 
other. At that, one of the children laughed. 

Then said Christiana, What is the meaning of this? 
Then the guide said, They talk in their sleep; if you do 
strike them, or beat them, or whatever else you do unto 
them, they will answer you after this fashion ; or, as one 
of them said in old time, when the waves of the sea did 
beat upon him, and he slept as one upon the mast of a 
ship, " When I do awake, I will seek it yet again. "(«} 
You know, when men talk in their sleep ; they say any 
thing; but their words are not governed either by faith 
or reason. There is an incoherency in their words now ; 
even as there was before, betwixt their going on pilgri- 
mage and their sitting down here. This then is the mis- 
chief on'f, when heedless ones go on pilgrimage twenty 



* It is the duty, and will be the practice of pilgrims, to strive to be in- 
strumental to the good of others. But at the same time, it behoves them to 
take heed to themselves, and watch, lest they catch harm from them and 
their conduct. 

a) Prov. sxiii. 34, 35 



THE PILGRIMS CAUTIONED BY THEIR EXAMPLE. 451 

to one but they are served thus. For this Enchanted 
Ground is one of the last refuges that the enemy (o pil- 
grims has ; wherefore it is, as you see, placed almost at 
the end of the way, and so it standeth against us with 
the more advantage. For when, thinks the enemy, will 
these fools be so desirous to sit down, as when they are 
weary? And at what lime so likely for to be weary, as 
when they are almost at their journey's end? Therefore 
it is, I say, that the Enchanted Ground is placed so nigh 
to the land of Beulah, and so near the end of iheir race. 
Wherefore, let pilgrims look to themselves, lest it hap- 
pens to them as it hath done these, that, as you see, are 
fallen asleep, and none can awake thern.^ 

Then (he pilgrims desired, with trembling, to go for- 
ward ; only they prayed their guide to strike a light, that 
they might go the rest of their way by the help of the 
light of a lantern. So he struck a light, and they went 
by the help of thai, Ihrough the rest of this way, though 
the darkness was very great. f(«) 

But the children began to be sorely weary ; and they 
cried out unto Him that Ioveth pilgrims, lo make their way 
more comfortable. So by I hat they had gone a little fur- 
ther, a wind arose, that drove away the fog ; so the air 
became more clear. Yet they were not off, by much, of 
the Enchanted Ground, but only now they could see 
one another better, and also the way wherein they should 
walk. i 

Now when thev were almost at the end of this ground, 



* What a sound sleep of infatuation hath this enchanting world cast ma- 
ny a professor into ! They are proof against all warnings, and dead as to 
any means of arousing them. 

t The word of God is the only light lo direct our steps. He who neg 
Sects this is a fool. He who sets up. and looks for any other light to direct 
1 i? mad, and knows not what he does. 

(fl) 2 Pet. i. 19. 



452 THKT FIND STANDFAST ON HIS KNEES. 

they perceived, that a little before them was a solemn 
noise of oue that was much concerned. So they went on ? 
and looked before them : and behold, they saw, as they 
thought, a man upon his kees, with hands and eyes lifted 
up, and speaking, as they thought, earnestly to one that 
was above. They drew nigh but could not tell what he 
said ; so they went softly till he had done. When he had 
done, he got up, and began to run towards the Celestial 
city. Then Mr. Great-heart called after him, saying, 
" Soho, friend, let us have your company, if you go, as I 
suppose you do, to the Celestial city." So the man stop- 
ped, and they came up to him : but so soon as Mr. Honest 
saw him, he said, I know this man." Then said Mr. 
Valiant-for-truth, "Pr'ythee, who is it?" "'Tis one," 
said he, " that comes from whereabouts I dwelt : his name 
is Standfast ; he is certainly a right good pilgrim." 

So they came up one to another ; and presently Stand- 
fast said to old Honest, " Ho ! father Honest, are you 
there ?" " Ay," said he, " that I am, as sure as you are 
there." "Right glad am I," said Mr. Standfast, « that 
I have found you on Ihis road." " And as glad am I," 
said the other, " that I espied you on your knees." — 
Then Mr. Standfast blushed, and said, " But why ; did 
you see me ?" " Yes, that I did," quoth the other, " and 
with my heart was I glad at the sight." " Why, what 
did you think?" said Standfast. "Think!" said old 
Honest, " what should I think ? I thought we had an hon- 
est man upon the road, therefore should have his compa- 
ny by and by." " If you thought not amiss, how happy 
am I ; but, if I be not as I should, 'tis I alone must bear 
it." " That is true," said the other ; " but your fear 
doth further confirm me, that things are right betwixt the 



HIS REASONS FOR BEING IN THAT POSTURE. 45'S 

Vrince of pilgrims and your soul : for he saitb, ' Blessed 
is the man that feareth always,' "* 

Val. Well, but brother, I pray thee tell us, what was 
it that was the cause of thy being upon thy knees even 
now ? Was it for some obligations laid by special mercies 
upon thee, or how ? 

Stand. Why, we are, as you see, upon the Enchanted 
Ground ; and as I was coming along, I w r as musing with 
myself, of what a dangerous nature the road in this place 
was ; and how many, that had come even thus far on pil- 
grimage, had here been stopt, and been destroyed. I 
thought also of the manner of death, with which this 
place destroyeth men. Those that die here, die of no 
violent distemper: the death which such do die, is not 
grievous to them ; for he that goeth away in a sleep, be- 
gins that journey with desire and pleasure : yea, such ac- 
quiesce in the will of that disease. 

Then Mr. Honest, interrupting of him, said Did yoo 
see the two men asleep in the arbour? 

Stand. Ay, ay, I saw Heedless and also Too-bold 
there ; and, for aught I know, that there they will lie un- 
til they rot :(«) but let me go on with my tale. — As I was 
thus musing, as I said, there was one in pleasant attire, 
but old, who presented herself unto me, and offered me 
three things ; to wit, her body, her purse, and her bed. 
Now the truth is, I was both weary and sleepy : I am al- 
so as poor as an owlet, and that perhaps the witch knew- 
Well, I repulsed her once and twice ; but she put by my 
1 epulses and smiled. Then I began to be angry ; but 
she mattered that nothing at all. Then she made offers 



* He who fearetb always, will pray evermore. The fear of (he heart 
will bring pilgrims on their knees. He who fears to be, or go wrong, will 
pray to be set right. 

(a) Prov. s. 7. 



454 STANDFAST IS ACCOSTED BY MADAM BUBBLE* 

again, and said, If I would be ruled by her, she would 
make me great and happy ; for, said she, I am the mistress 
of the world, and men are made happy by me. Then I 
asked her name, and she told me it was Madam Bubble. 
This set me further from her ; but she still followed me 
with enticements. Then 1 betook me, as you see, to my 
knees, and with hands lifted up, and cries, I prayed to 
Him that had said he would help. So just as you came 
up, the gentlewoman went her way. Then I continued 
to give thanks for this great deliverance ; for I verily be- 
lieve she intended no good, but rather sought to make a 
stop of me in my journey.^ 

Hon. Without doubt her designs were bad. But stay, 
now you talk of her, methinks I either have seen her, or 
have read some story of her. 

Stand. Perhaps you have done both. 

Hon. Madam Bubble ! is she not a tall, comely dame, 
something of a swarthy complexion? 

Stand. Right, you hit it, she is just such an one. 

Hon . Doth she not speak very smoothly, and give you 
a smile at the end of every sentence ? 

Stand. You fall right upon it again, for these are her 
actions. 

Hon. Doth she not wear a great purse by her side ? 
and is not her hand often in it fingering her money, as if 
that was her heart's delight ? 

Stand. 'Tis just so : had she stood by all this while, 



* O pilgrims ! beware of this Madam Bubble. Know and consider 
well, that ye have a nature exactly suited to accept of her otters, and to 
fall in love with her promises. The riches, honours, and pleasures of the 
world ; what mortal can withstand ? Or who can forego them ? No one. 
but he who sees more charms in Jesus more glory in his cross, and more 
comfort in the enjoyment of his love and presence : and therefore is con- 
tinually looking; and crying to him,," Turn away mine eyes from hehold- 
ing vanity. Instruct my soul in thy way. Keep me closely following 
thee. Lord, thou art the portion of my soul !" 



great-heart's account of her. 455 

you could not more amply have set her forth before me, 
and have better described her features. 

Hon. Then he that drew her picture was a good lim- 
ner, and he that wrote of her said true. 

Gr.-h. This woman is a witch ; and it is by virtue of 
her sorceries, that this ground is enchanted : whoever 
doth lay their head down in her lap, had as good lay it 
down upon that block over which the axe doth hang ; and 
whoever lays their eyes upon her beauty, are counted the 
enemies of God. (a) This is she that maintaineth in their 
splendour all those that are the enemies of pilgrims. Yea, 
this is she that hath brought off many a man from a pil- 
grim's life. She is a great gossipper ; she is always, both 
she and her daughters, at one pilgrim's heels or another, 
now commending, and then preferring the excellencies 
of this life. She is a bold and impudent slut; she will 
talk with any man. She always laughed poor pilgrims to 
scorn; but highly commends the rich. If there be one 
cunning to get money in a place, she will speak well of 
him from house to house ; she loveth banquetting and 
feasting mainly well ; she is always at one full table or an- 
other. She has given it out in some places that she is a 
goddess, and therefore some do worship her. She has 
her time and open places of cheating ; and she will say, 
and avow it, that none can show a good comparable to 
her's. She promiseth to dwell with children's children, 
if they would but love and make much of her. She will 
cast out of her purse gold like dnst, in some places, and 
to some persons. She loves to be sought after, spoken 
well of, and to lie in the bosoms of men. She is never 
weary of commending her commodities, and she loves 
them most that think best of her. She will promise 

ija) James Lv. 4. 1 John ii. 14. 15 

K kk 



456 HE CONTINUES HIS ACCOUNT OF MADAM BUBBLE. 

crowns and kingdoms, if they will but take her advice; 
yet many hath she brought to the halter, and ten thous- 
and times more to hell. 

Oh! said Standfast, what a mercy it is that I did resist 
her! for whither might she have drawn me?* 

Gr.-h. Whither! nay none but God knows. But, in 
general, to be sure she would have drawn thee into " ma- 
ny foolish and hurtful lusts, which drown men in destruc- 
tion and perdition. "(a) It was she that set Absalom 
against his father, and Jeroboam against his master. It 
was she that persuaded Judas to sell his Lord, and that 
prevailed with Demas to forsake the godly pilgrim's life : 
none can tell of the mischief that she doth. She makes 
variance betwixt rulers and subjects, betwixt parents and 
children, betwixt neighbour and neighbour, betwixt a 
man and his wife, between a man and himself, betwixt 
the flesh and the spirit. — Wherefore, good master Stand- 
fast, be as your name is ; and " when you have done all, 
stand." 

At this discourse there was, among the pilgrims, a mix- 
ture of joy and trembling; but at length they brake out, 
and sang — 

u What danger is the pilgrim in ? 

How many are his foes ? 
How many ways there are to sin, 

No living mortal knows. 

Some in the ditch spoil'd are, yea can 

Lie tumbling in the mire; 
Some though they shun the frying-pan, 

Do leap into the fire." 

* In the experience of this most excellent man, we see verified God'o 
faithfulness in upholding, and bringing oh" more ;han conquerors all who 
" call upon Him in the day of trouble ! O ! for an increase of precious 
faith, to overcome the world, and to pass ihrough it, in pursuit oi a nobler 
portion, as strangers and pilgrims ! 

(a) lTira.vi.9.. 



THE PILGRIMS ARRIVE AT THE LAND OF REDLAH. 4[)T 



CHAPTER XV. 

THE PILGRIMS ARRIVE AT THE LAND OF BEULAH ; WHERE 
THEY WAIT FOR THE SUMMONS OF THEIR KING— CHRIS- 
TIANA AND SEVERAL OF HER COMPANIONS PASS THE 
RIVER, AND ARE ADMITTED INTO THE CITY OF GOD. 

AFTER this, I beheld, until they were come unto the 
land of Beulah, where the sun shineth night and day. (a) 
Here, because they were weary, they betook themselves 
awhile to rest : and because this country was common for 
pilgrims, and because these orchards and vineyards that 
were here, belonged to the King of the Celestial country, 
therefore they were licensed to make bold with any of his 
things. But a little while soon refreshed them here; for 
the bells did so ring, and the trumpets continually sound- 
ing so melodiously, that they could not sleep ; and yet 
they received as much refreshing, as if' they slept their 
sleep never so soundly. Here also all the noise of them 
that walked in the streets, was " More pilgrims are come 
to town." And another would answer, saying, " And 
so many went over the water and were let in at the golden 
gates to-day." They would cry again, " There is now 
a legion of shining ones just come to town: by which we 
know that there are more pilgrims upon the road ; for here 
they come to wait for them, and comfort them after their 
sorrow. " Then the pilgrims got up, and walked to and 
fro : but how were their eyes now filled with celestial vi- 
sions ! In this land, they heard nothing, saw nothing, felt 
nothing, smelt nothing, tasled nothing, that was offensive to 
their stomach or mind ; only when they tasted of the water 

(a) Part I. p. 211; 



458 CHRISTIANA SUMMONED TO PASS THE RIVER. 

of the river, over which they were to go, they thought thas 
tasted a little bitterish to the palate, but it proved sweet 
when it was down. 

In this place there was a record kept of the names of 
them that had been pilgrims of old, and a history of all 
the famous acts that they bad done. It was here also 
much discoursed, how the river to some has its Sowings, 
and what ebbings it has had while others have gone over. 
It has been in a manner dry for some, while it has over- 
flowed its banks for others. 

In this place, the children of the town would go into 
the King's gardens, and gather nosegays for the pilgrims^ 
and bring them to them with affection. Here also grew 
camphire, and spikenard, saffron, calamus, and cinnamon* 
with all the trees of frankincense, myrrh, and aloes, with 
all chief spices. With these the pilgrims' chambers were 
perfumed while they staid here ; and with these were their 
bodies anointed, to prepare them to go over the river, 
when the time appointed was come. 

Now while they lay here, and waited for the good hour ? 
there was a noise in the town, that there was a post come 
from the Celestial city, with matters of great importance 
to one Christiana, the wife of Christian, the pilgrim. So 
inquiry was made for her, and the house was found out 
where she was ; so the post presented her with a letter : 
the contents were, — " Hail, good woman ! I bring thee 
tidings, that the Master calleth for thee, and expecteth 
that thou shouldest stand in his presence in clothes of ini- 
mortality, within these ten days." 

When he had read this letter to her, he gave her there- 
with a sure token that he was a true messenger, and was 
come to bid her make haste to be gone. The token was — 
An arrow sharpened with love, let easily into her hearr ? 
which, by degrees wrought so effectually with her, that 
at the time appointed she must be gone. 



SHE EXHORTS HER CHILDREN AND COMPANIONS. 459 

When Christiana saw that her time was come, and that 
she was the first of this company that was to go over, she 
called for Mr. Great-heart, her guide, and told him how 
matters were. So he told her, he was heartily glad of 
the news, and could have been glad had the post come for 
him. Then she bid that he should give advice how all 
things should be prepared for her journey. So he told 
her, saying, thus and thus it must be ; and we that sur- 
vive, will accompany you to the river-side. 

Then she called for her children, and gave them her 
blessing ; and told them that she had read with comfort 
the mark that was set in their foreheads, and was glad to 
see them with her there, and that they had kept their gar- 
ments so white. Lastly, she bequeathed to the poor that 
little she had, and commanded her sons and daughters to 
be ready against the messenger should come for them. 

When she had spoken these words to her guide and to 
her children, she called for Mr. Valiant-for-truth, and said 
unto him, "Sir, you have in all places showed yourself 
true-hearted; be faithful unto death, and my King will 
give you a crown of life. I would also entreat you to have 
an eye to my childen ; and if at any time you see them 
faint, speak comfortably to them. For my daughters, 
my sons' wives, they have been faithful, and a fulfilling 
of the promise upon them will be their end." — But she 
gave Mr. Standfast a ring. 

Then she called for old Mr. Honest, and said of him, 
" Behold an Israelite indeed, in whom is no guile." — 
Then said he, " I wish you a fair day, when you set out 
for Mount Zion, and shall be glad to see that you go over 
the river dry-shod." But she answered, " Come wet, 
come dry, I long to be gone, for, however the weather is 
in my journey, I shall have time enough, when I come 
there, to sit down and rest me, and dry me." 



160 SHE PASSES THE RIVER TRIUMPHANTLY. 

Then came in that good man, Mr. Ready-to-halt, to sefr 
ber. So she said to him, " Thy travel hitherto has been 
with difficulty ; but that will make thy rest the sweeter. 
But watch and be ready ; for at an hour when you think 
not, the messenger may come." 

After him came in Mr. Despondency, and his daugh- 
ter Much-afraid ; to whom she said, " You ought with 
thankfulness for ever to remember your deliverance from 
the hand of giant Despair, and out of Doubting Castle. — 
The effect of that mercy is, that you are brought with 
safety hither. Be yet watchful, and cast away fear ; be 
sober, and hope to the end." 

Then she said to Mr. Feeble-mind, " Thou wast de- 
livered from the mouth of giant Slay-good, that thou 
mightest live in the light of the living for ever, and see the 
King with comfort : only I advise thee to repent thee of 
thy aptness to fear, and doubt of his goodness, before he 
sends for thee ; lest thou shouldst, when he comes, be 
forced to stand before him for that fault with blushing." 

Now the day drew on that Christiana must be gone. — 
So the road was full of people, to see her take her jour- 
ney. But behold all the banks beyond the river were 
full of horses and chariots, which were come down from 
above to accompany her to the city gate. So she came 
forth, and entered the river with a beckon of farewell to 
those that followed her to the river-side. The last words 
that she was heard to say, were, " I come, Lord, to be 
with thee, and bless thee." 

So her children and friends returned to their place, for 
that those that waited for Christiana had carried her out 
of their sight. So she went and called, and entered in at 
the gate, with all the ceremonies of joy that her husband 
Christian had entered with before her. 

At her departure the children w T ept. But Mr. Great- 



EEADV-TO-HALT SUMMONED TO PASS THE RIVER. 461 

heart and Mr. Valiant played upon the well-tuned cym- 
bal and harp for joy. So all departed to their respective 
places.* 

In process of time, there came a post to the town again,, 
and his business was with Mr. Ready-to-halt. So he in- 
quired him out, and said, " I am come to thee in the name 
of Him whom thou hast loved and followed, though upon 
crutches : and my message is, to tell thee, that he expects 
thee at his table, to sup with him in his kingdom, the next 
day after Easter : wherefore prepare thyself for thy 
journey." — Then he also gave him a token that he was a 
true messenger, saying, " I have broken the golden bowl, 
and loosed the silver cord."(«) 

After this, Mr. Ready-to-halt called for his fellow-pil- 
grims, and told them, saying, " I am sent for, and God 
shall surely visit you also." So he desired Mr. Valiant 
to make his will ; and because he had nothing to bequeath 
to them that should survive him, but his crutches and his 
good wishes, therefore thus he said : " These crutches I 
bequeath to my son that shall tread in my steps with an 
hundred warm wishes that he may prove better than I 
have been." 

Then he thanked Mr. Great-heart for his conduct and 
kindness, and so addressed himself to his journey. Whet? 
he came to the brink of the river, he said, "Now I shall 
have no more need of these crutches, since yonder are 
chariots and horses for me to ride on." The last words 



* how blessed is the death of the righteous, who die in the Lord ' 
Even a wicked Balaam could wish for this. But it will be granted to none 
but those who have lived in the Lord, whose souls have been quickened 
by his Spirit, to come unto Jesus, believe in him, and glory of him as tlieir 
righteousness and salvation, and desire to be found in him, in life, in death, 
and at the bar of judgment. O may we cry to the Lord, to make us of the 
happy number ! 

(a) Eccles. xii. 1—7. 



462 FEEBLE-MIND, DESPONDENCY, HIS DAUGHTER, 

lie was heard to say, were " Welcome life !"# So he 
went his way. 

After this, Mr. Feeble-mind had tidings brought him 3 
that the post sounded his horn at his chamber door. Then 
he came in, and told him, saying, " I am come to tell thee, 
that thy Master hath need of thee, and that in a very little 
time thou must behold his face in brightness. And take 
this as a token of the truth of my message : " Those that 
lookout at the windows, shall be darkened." 

Then Mr. Feeble-mind called for his friends, and told 
them what errand had been brought unto him, and what 
token be had received of the truth of the message. Then 
he said, " Since I have nothing to bequeath to any, to 
what purpose should I make a will ? As for my feeble 
mind, that I will leave behind, for that I have no need of 
it in the place whither I go ; nor is it worth bestowing up- 
on the poorest pilgrim ; wherefore when I am gone, I de- 
sire that you, Mr. Valiant, would bury it in a dunghill." 
This done, and the day being come in which be was to 
depart, he entered the river as the rest : his last words 
were, " Hold out, faith and patience." So he went over 
to the other side. 

When days had many of them passed away, Mr. Des- 
pondency was sent for ; for a post was come, and brought 
this message to him : " Trembling man, these are to sum- 
mon thee to be ready with the King by the next Lord's 
day, to shout for joy, for thy deliverance from all thy 
doubfings." — And, said the messenger, that my message 
is true, take this for a proof: so he gave " a grasshopper 
to be a burden unto him." — Now Mr. Despondency's 
daughter, whose name was Much-afraid, said, when she 



* See the joyful end of one ready to halt at every step. Take courage 
hf>nce, ye lame, halting pilgrims. 



AftD honest's departure. 463 

liad heard what was done, " that she would go with her 
father." Then Mr. Despondency said to his friends, 
«« Myself and my daughter, you know what we have been, 
and how troublesomely we have behaved ourselves in eve- 
ry company ; — my will and, my daughter's is, that our 
desponds and slavish fears be by no man ever received, 
from the day of our departure, for ever: for I know that 
after my death, they will offer themselves to others. For, 
to be plain with you, they are guests which we entertain- 
ed when we first began to be pilgrims, and could never 
shake them off after : and they will walk about and seek 
entertainment of the pilgrims; but, for our sakes, shut 
the doors upon them."* 

When the time was come for them to depart, they went 
up to the brink of the river. The last words of Mr. Des- 
pondency were, "Farewell, night! Welcome day !" — 
His daughter went through the river singing, but none 
could understand what she said. 

Then it came to pass a while after, that there was a 
post in the town that inquired for Mr. Honest. So he 
came to his house, where he was, and delivered to his 
hands these lines : " Thou art commanded to be ready 
against this day se'nnight, to present thyself before thy 
Lord, at his Father's house." And, for a token that my 
message is true, " All the daughters of music shall be 
brought low." — Then Mr. Honest called for his friends, 
and said unto them, " I die, but shall make no will. As 
for my honesty, it shall go with me ; let him that comes 
after be told of this." 



* Pilgrims, mind this. It is as much your duty to strive in the strength 
of the Lord, against unreasonable doubts and slavish fears as against sin. 
Nay, are they not, in their own nature, the worst of sins, as they spring 
from infidelity, and dishonour God's precious truth, glorious grace, and 
everlasting salvation. Never, never then, cherish or give way to them, 
but resist and shut the door ©f your hearts against them. 

L 11 . 



484 VALIANT-FOR-TRUTH PASSES THE RIVER, 

When the day that he was to be gone was come, he ad" 
dressed himself to go over the river. Now the river at 
that time overflowed the banks in some places ; but Mr. 
Honest, in his life-time, had spoken to one Good-consci- 
ence to meet him there ; the which he also did, and lent 
hirn his hand, and so helped him over. The last words of 
Mr. Honest were, " Grace reigns !" So he lefl the world. * 

After this, it was noised about that Mr. Valiant-for- 
truth was taken with a summons by the same post as the 
other; and had this for a token, that the summons was 
true, that " his pitcher was broken at the fountain." When 
he understood it, he called for his friends, and told thern 
of it. Then said he, " I am going to my Father's ; and 
though with great difficulty I got hither, yet now I do 
not repent me of all the trouble I have been at to arrive 
where I am. My sword I give to him that shall succeed 
me in my pilgrimage, and my courage and skill to him that 
can get it. My marks and scars I carry with me, to be 
a witness for me, that I have fought his battles, who now 
will be my rewarder." 

When the day that he must go hence was come, many 
accompanied him to the river side, into which as he went, 
he said, "Death, where is thy sting?" and as he went 
down deeper, he said, " Grave, where is thy victory?" 
So he passed over, and all the trumpets sounded for him 
on the other side.f 

Then there came forth a summons for Mr. Standfast, 
This Mr. Standfast was he that the pilgrims found upon 



* Ohovv happy to die, under a sweet sense of the reign of grace ! Such 
have their consciences puriiied by ihe blood, and made good by the faith 
of the resurrection of Jesus. And they shall reign with him in his king- 
dom. 

t In the truth of Jesus is victory. He who is most valiant for it. shalt 
share most of it? comforts in life, and in death. O Lord, increase our faith 
in the never-failing word of truth and grace, for thy glory, and our souk 
triumph. 



standfast's speech in the river. 46S 

his knees in the Enchanted Ground, and the post brought 
it him open in his hands : the contents whereof were, lhat 
he must prepare for a change of life, for his Master was 
not willing that he should be so far from him any longer. 
At this Mr. Standfast was put into a muse. " Nay," 
said the messenger, " you need not doubt of the truth 
of ray message, for here is a token of the truth thereof, — 
" Thy wheel is broken at the cistern." Then he called 
to him Mr. Great-heart, who was their guide, and said 
unto him, " Sir, although it was not my hap to be much 
in your good company in the days of my pilgrimage, yet 9 
since the time I knew you, you have been profitable to 
me. When I came from home, I left behind me a wife 
and five small children ; let me entreat you, at your re- 
turn (for I know that you go and return to your Master's 
house, in hopes that you may be a conductor to more of 
his holy pilgrims,) that you send to my family, and let 
them be acquainted with all that hath and shall happen un- 
to me. Tell them moreover, of my happy arrival at this 
place, and of the present and late blessed condition that I 
am in. Tell them also of Christian and Christiana his 
wife, and how she and her children came after her hus- 
band. Tell them also of what a happy end she made, 
and whither she is gone. — I have little or nothing to send 
to rny family, except it be my prayers and tears for them : 
of which it will suffice if you acquaint them, if peradven- 
(ure they may prevail." 

When Mr. Standfast had thus set things in order, ard 
the time being come for him to haste him away, he also 
went down to the river. Now there was a great calm at 
that time in the river: wherefore Mr. Standfast, when he 
was about half way in, stood awhile and talked to his cotiir 
panions that had waited upon him thither: and he said, 
" This river has been a terror to many : yea, the thoughts 
of it also have often frightened me: now, methinks, I 



466 THE PILGRIMS ENTER THE CITY TRIUM PHANTLr* 

stand easy ; my foot is fixed upon that on which the feet 
of the priests that bare the ark of the covenant stood, while 
Israel went over this Jordan, (rt) The waters, indeed, 
are to the palate bitter, and to the stomach cold; yet the 
thoughts of w T hat I am going to, and of the conduct that 
waits for me on the other side, doth lie as a glowing coal 
at my heart. I see myself now at the end of my journey ; 
my toilsome days are ended. I am going to see that head 
that was crowned with thorns, and that face that was spit 
upon for me.* 1 have formerly lived by hearsay and 
faith ; but now I go where I shall live by sight, and shall 
be with him in whose company I delight myself. I have 
loved to hear my Lord spoken of; and wherever I have 
seen the print of his shoe in the earth, there I have covet- 
ed to set my foot too.f His name has been to me as a 
civet-box; yea, sweeter than all perfumes. His voice to 
me has been most sweet; and his countenance I have 
more desired than they that have most desired the light of 
the sun. His words I did use to gather for my food, and 
for antidotes against ray faintings. He has held me, and 
hath kept me from mine iniquities ; yea, my steps have 
been strengthened in his way." 

Now, while he was thus in discourse, his countenance 
changed; his "strong man bowed under him :" and, af- 



* O ! the blessedness, and joy of faith ? How does it bring near, and 
realize a view of Christ in glory ? Do we indeed see Christ by the eye of 
faith ? Is he the one, chief object of our souls ? Is he precious to us ? 
Verily, then, we shall count our days on earth toihome ones, and long for 
the full fruition of him in glory It will be our great glory to see him, 
whose blessed bead was crowded with thorns, and whose lovely face was 
spit upon for us; till then., let us live by faith in him, constantly crying, 
" Come, Lord Jesus, come quickly/' 

t Can you say this ? Do you love to hear of the precious name of Je- 
sus ? Do you covet to follow him, and to tread in his steps? what ha- 
grace wrought! Be humble before Jesus. Be joyful in him. and thankful 
to him. 

(a) Josh. Hi. 17 



CONCLUSION. 467 

ter he had said, " Take me, for I am come unto thee,'* he 
ceased to be seen of them. 

But glorious it was to see, how the open region was fill- 
ed with horses and chariots, with trumpeters and pipers, 
with singers and players on stringed instruments, to wel- 
come the pilgrims as they went up, and followed one an- 
other in at the beautiful gate of the city. 

As for Christiana's children, the four boys that Chris- 
tiana brought, with their wives and children, I did not stay 
where I was till they were gone over. Also since I came 
away, I heard one say, they were yet alive, and so would 
be for the increase of the church in that place where they 
were, for a time. 

Shall it be my lot to go that way again, I may give those 
that desire it, an account of what I here am silent about ; 
mean time, I bid my reader 

Farewell.* 



" Who can read this chapter, (observes the Rev. Mr. Burder) without 
exclaiming in words once received from heaven, " Blessed are the dead 
which die in the Lord : yea, saith the Spirit, that they may rest from their 
labours !" In the important article of death, the privileges of believers ap- 
pear distinguishing indeed. To human nature, unassisted by grace, death, 
the awful punishment of sin, is " The King of Terrors." Bitter indeed, 
and insupportably painful, are the thoughts of death to men who have 
their " portion in this life," and who are at ease in their possessions. How 
horrible, to be torn away from all they love, and plunged at once into the 
unutterable miseries of the damned ! How enviable, even to such, is ihe 
calm and serene frame of a dying saint ! Here the monster seem.^ to have 
lost his sting, having left it in the bleeding body of Jesus. Death has 
changed its nature and its name. Call it no more death ; it is the sweet 
«leep of the body, deposited in its earthly bed, under the eye of the Re- 
deemer, till the morning of the resurrection. 

At the close of this excellent book, (says the excellent Mr. Mason) let 
me address one word, reader, to your soul and mine. What think we of a 
pilgrims life, and a pilgrim's death ? His life begins with the knowledge 
of Christ, and ends by dying in him, and eternally enjoying of him. And all 
through life, the pilgrim looks to, and lives upon Christ. Blessed begin- 
ning ! comfortable living ! joyful dying ! 

Now, have we part and lot in this matter ? Is Christ our life ? the life of 
our souls ? If he is, we shall live by faith upon him, rely on his atonement, 
(glory in his righteousness, rejoice iu his salvation, have done with all sin, 
and be dead to all self-righteous confidence ; and in heart; lip, and life, 



468 CONCLUSION. 

study to glorify him, by devoting ourselves to him, looking, longing, and 
waitis-i? lor his coming to receive us to himself, that where he is, there we 
may b<> nlso. 

As many as live by this faith, and walk according to this rule, peace be 
on them, from the holy, blessed, and glorious Trinity. Amen. 



END OF THE PILGRIM'S PROGRESS 



JBffi'ar 



TO THE 



PILGRIM'S PROGRESS. 



..^^•^,*^^U,^•^ t t.^•^ 



THE slight notice taken ofBuNYAx's literary productions aad 
particularly of his Pilgrim's Progress, in our account of his life. 
is only excusable from our design of resuming that subject. 

When Bunyan arrived at his sixtieth year, which was the 
period of his life, his biographers remark that he had written 
books equal to the number of his years : but it is not from the 
multitude of his writings (though they make two volumes in fol- 
io), that his literary fame must be derived ; since, however val- 
uable they may, in general, be considered as practical religious 
tracts, there are none beside his Holy War and Pilgrim's Pro- 
gress which discover any extraordinary gtnius. 

Of the former we may have a future opportunity of speaking 
more particularly ; at present our observations must be restricted 
to the latter ; which shall be considered in two points of view ; 
first, as a literary composition, and secondly as a theological 
one. 

Mr Grainger expresses the public opinion, as well as his 
own, of Mr Bunyan, when he says, i His master-piece is his 
c Pilgrim's Progress, one of the most popular, and I will add, 
'one of the most ingenious books in the English language.' 

Lord Kaims, a celebrated critic, says, 6 The Pilgrim's Pro- 
i gress and Robinson Crusoe, great favourites of the vulgar, are 
<■ composed in a style enlivened like that of Homer, by a proper 
' mixture of the dramatic and narrative ; and, upon that account 
* chiefly, have been translated into several European languages." 
To this we subscribe with several limitations. The Pilgrim's 
v 



470 KEY TO THE PILGRIM'S PROGRESS. 

Progress and Robinson Crusoe belong to quite different classes 
of writing : the former a religious allegory, the latter a romance, 
though founded upon fact. No proper comparison can be drawn 
between the genius of Homer and that of Bunyan ; both, it is 
true, copied nature with great exactness ; but the latter posses- 
sed nothing of the poetic sublimity of the former ; for though he 
made many attempts to rhime, none of them are sufficient to 
rank him in the class of even uneducated poets : I cannot there- 
fore subscribe to the notion of Mr Grainger, and some other lit- 
erary men, that Bunyan would by any education have been made 
a Spenser. He might have been more likely to succeed as a 
dramatic writer, or a novelist ; but at present he possesses the 
greater honour of having invented a species of writing of which 
he had no model, and in which he has never been equalled, and 
in very few instances, imitated with success.* 

Dr. Johnson greatly commends "the Pilgrim's Progress" as a 
work of original genius; and reckons it one of the very few books 
which every reader wishes had been longer.f 

Considered in a religious view, this work ranks still higher. 
Mr. Grainger, already cited, observes, the i Pilgrim's Progress 
4 gives us a clear and distinct idea of Calvinistic divinity. The 
6 allegory is admirably carried on, and the characters justly drawn, 
c and uniformly supported. '| 

The late ingenious Mr. Toplada considers this as i the finest 
i allegorical book extant : describing every stage of a believer's 
e experience, from convertion to glorification, in the most art - 
c less simplicity of language ; yet peculiarly rich with spiritual 
'unction, and glowing with the most vived, just, and well-con- 
6 ducted machinery throughout. It is, in short, a master-piece 



* " Honest John Bunyan is the first I know of (says Dr. Franklin) who 
has mingled narrative and dialogue together; a mode of writing very en- 
gaging to the ; reader, who, in the most interesting passages, finds himself 
admitted, as it were, into the company, and present at the conversation 
Defoe has imitated him with success.- and Richardson has done the same " 
— Priv. Life of Franklin. 

t Piozzi's Anecd. of Johnson. 

i Biog. Hisf. of Eng. vol iii. 



"&.EY TO THE PILGRIM'S PROGRESS* 471 

oi piety and genius ; and will, we doubt not, be of standing 
'use to the people of God, so long as the sun and moon endure. 

* It has been affirmed, and I believe with truth, that no book in 

* the English tongue has gone through so many editions, the 
' Bible and Common Prayer-book alone excepted*.' 

The last-mentioned writer conjectured that Mr. Bunyan might 
take i the first idea of his Pilgrim's Progress and Holy War,' 
from an ingenious piece of allegory written by the Rev. Richard 
Barnard, rector of Batcombe, in Somersetshire, and published 
early in the 17th century, under this title : i The Isle of Man : 
'or the legal proceeding in Man-shire, against Sinne.' The 
eighth edition of this tract was printed at London, A. D. 1632. 
This supposition has perhaps more probability, as it refers to the 
Ho ly VV r ar, than to the Pilgrim's Progress, which was written 
in prison, where, we are told, his whole library consisted of the 
Bible and the book of Martyrs :t from these, it is very evident, 
he has borrowed very freely, and with the best effect. It seems, 
however, highly probable, though Mr. Toplady has not observ- 
ed it, that there was an intercommunity of ideas between Mr. 
Barnard and Mr. Pkineas Fletcher (cousin to John Fletcher the 
dramatic poet), who published about the same period, an alle- 
gorical poem under the title of ' The Purple Island,' highly com- 
mended by Mr. Hervey,| and who is allowed to be 'an author 
'whose fame is not equal to his merit.'§ 

It may be worthy of observation, that about the same time 
that Bunyan wrote his Pilgrim's Progress, the learned and ex- 
cellent Bishop Patrick wrote a small quarto volume, entitled, 
6 The Parable of the Pilgrim ;' and one should be tempted, 
from the similitude of the titles, to suppose the bishop had heard 
of the attempt of Bunyan ; it is pretty evident, however, that he 
had never seen it, and he professes to have followed a very dif- 
ferent model :|| nor is there the least reason for supposing that 



- * Gospel Mag. 177f>. p. 478. Rev. of Christian Memoirs, well know i. 
io be written by Mr. T- 
i Grainger's Biog. Hist. 

f Letter No. 131. § Biog. Dram. vol. i. p. 360. 

^ Baker's Sancta Sopbia. 

M m m 



•if- REV TO THE PlLGRlBf'g PROGRESS. 

tiie layman borrowed a tingle idea from the prelate. The latter 
wrote his Pilgrim between 1663 and 1665, while the former was 
in prison, and probably engaged in his celebrated allegory. 

Comparing them, Mr. Toplady* observes, 'Whoever has 
( patience to wade through ten pages of the bishop's Parable, 

* must be fully convinced that his lordship's limping and un- 
6 wieldy Pilgrim will never be able, with all his hobbling, to 
b overtake, or even to get within sight of John Bunyan, by many 

* a thousand miles : a striking proof, that the greatest men, when 
k they over-step their proper line, appear to the greatest disad- 
c vantage ; and that exquisite natural ability casts a brighter and 
i more captivating lustre than the deepest acquired parts, where 

* that is wanting. Genius can shift tolerably well without much 
"• erudition ; but erudition makes no very attracting figure, unless 

* it be grafted on genius.' 

As a practical work, there are very few books, if any, beside 
the Bible, that have been so extensively useful. The author of 
a ' Discourse concerning Ridicule and Irony' (printed 1T29), 
asserted that ' Bunyan's Pilgrim's Progress had infinitely out- 
i done the Tale of a Tab ; which, perhaps, had not made one 
' convert to infidelity, whereas the Pilgrim's Progress had con- 
c verted many sinners to Christ.'!" 

It has been said, with equal truth and shrewdness, that Pa- 
trick's Pilgrim was but a pedlar, compared with Bunyan's. For 
instead of the scriptures we have scraps of the philosophers, and 
allusions to the heathen mythology, which ill accord with the 
nature of his work. He does not begin his journey till chapter 
xxv. and then parts immediately with his guide ; whereas one 
would think the use of a guide was to accompany him. This 
guide indeed talks a deal of Jerusalem and the way thither, yet 
leaves him, at last, only talking and considering of his journey. 

Having spoken thus generally of Bunyan and his favourite 
works, the remaining object of these pages is to give the reader, 
in a very brief form, a general insight into the nature and design 



' Go?. Mag. i;t. sup. i Biog. Brit, IVote (4) 



KEV TO THE PILGRIM'S PROGRESS. 473 

of his allegory; to point out his principal characters; to explain 
and illustrate the darker passages; and direct his attention to 
some of its more latent beauties. 

It has been remarked that Bunyan's having had some extraor- 
dinary dreams during the time of his conviction, was probably 
the cause of his throwing his Pilgrim's Progress into this form : 
it is more certain that his situation at the time of writing it, 
namely, Bedford jail, is alluded to as the den in which he slept 
and dreamed. One cannot forbear remarking here, how much 
better our author was employed in prison than were his enemies 
and persecutors; and we may ask triumphantly, which of the 
learned and dignified churchmen then living at their ease has 
produced a work of equal, or even comparable merit ? 

Bunyan's principal and leading character is Christian, in 
whose experience he gives many traits of his own; but tempered 
with greatjudgment, so as to represent the experience of most real 
Christians, who generally, in the early stage of their conversion, feel 
more or less of those terrors or convictions attributed to our Pil- 
grim. It ought not, however, to be omitted, that there are some 
instances of early conversion, in which the subjects of grace are 
drawn so gently by ' the cords of love ;' so powerfully attracted 
with the charms of divine truth, and a believing view of the 
character of the Redeemer, that there has been no room for those 
terrors of the law, which Bunyan and his Pilgrim felt. 

This observation is inserted to prevent the discouragement of 
those who have been led by divine grace in a manner somewhat 
different from what our author here describes. If we have been 
' persuaded and enabled to embrace Jesus Christ,' as he is ex- 
hibited in the gospel, we have certainly seen the evil and danger 
of sin : the means and manner in which we have been led to 
these views is a matter of much inferior consequence. 

But, generally speaking, Bunyan's Christian is a very faith- 
ful copy of the feelings of young converts ; especially of such as 
have not been favoured with a religious education ; but are called 
at once from a profane and vicious life, with little or no previous 
acquaintance with religious truth, and with the word of God. 



474 KEY TO THE PILGRUVl's PROGRESS 

Ragged garments are so familiar an allegory for an immoryf 
life, that it needs no elucidation ; and I hope none of my readers 
need be told that the book which this poor man held in his hand 
is the Bible, emphatically called, < The word of God.' 

The great burden upon his back represents the oppression of 
a guilty conscience, very properly called, in the service of the 
church of England, a ' burden' that is < intolerable.' 

The behaviour of Christian, in this situation, and the treat- 
ment he met with from his family and from the world, is per- 
fectly natural, and finely painted. The circumstances mention- 
ed are such as frequently occur, and many of which accord with 
those related in the author's life. Christian's conduct, how- 
ever, may appear somewhat harsh in his treatment of his wife 
and children ; for it is certain that Christianity inculcates all the 
duties of social and domestic life. But then it must be consider- 
ed, when the dearest relations we have stand in opposition to 
our duty towards God, we must renounce either him or them, 
so far as they oppose each other. This is certainly the meaning 
of those words of our divine Master, ' If a man hate not his fath- 
' er, and mother, wife, and children, &c. he cannot be my 
1 disciple.'* 

The charge of insanity, so often alleged in these cases, seems 
to merit a more particular attention. 

The wise man hath said, c The spirit of a man may sustain his 
' infirmity,' whether it be the weakness of disease, or the agony 
of pain: ' but a wounded spirit who can bearP't This indeed 
requires a supernatural and divine support. The true reason 
why the language and conduct of such an one appears to the 
world extravagant and unaccountable is, because they are unac- 
quainted with his feelings. They may have been accustomed to 
talk of repentance and forgiveness, without affixing determinate 
ideas to either : but they neither know the nature of the one nor 
the importance of the other. In our natural estate, many sins- 
are pleasing and agreeable; and while they gratify our pride, or 



* Luke xiv. 26. t Prov. xviii. 14. 



KEY TO THE PILGRIM^ PROGRESS. 475 

minister to our pleasure, we think little of their contrariety to 
the divine will. And when we cannot deny, or wlwlly overlook 
this, we think lightly of their guilt, while they do not injure so- 
ciety, nor violate human laws. Murder, robbery, and a few 
other crimes, strike us with horror proportionable to their enor- 
mity : but neglect and forgetfulness of God, with the omission, 
and careless observance, of religious duties, appear trifling and 
inconsiderable faults, which we readily attribute to the weakness 
of our natures, and think God will not observe them. Nothing 
is more certain, however, than that the omission of religious 
worship is a robbery of God;* and that a perseverance in sin, 
after the profession of Christianity, is ' crucifying the Son of God 
' afresh/ and * putting him to an open shame."! Now when 
things are seen in this light, when sin appears ' exceeding sin- 
c ful,'| it is, surely, not wonderful that the mind should be dis- 
tressed; especially as the same light which discovers this, shews 
also the purity, holiness, and justice of the Deity. It is true, 
that the provisions of mercy in the Gospel, are so free and infi- 
nitely rich, that they leave no room for discouragemeut or des- 
pair : but then we are so prone to extremes, that we are as hard 
to believe this as the magnitude of our own guilt : and in the in- 
terim between the conviction of sin, and a discovery of the ful- 
ness of grace in Jesus Christ, our spiritual enemy often works up 
our terrors to an appearance of insanity ; so far am I from won_ 
dering at this, that I am well convinced nothing but the grace of 
God is sufficient to preserve a sinner from distraction, under a 
due conviction of the enormity of sin. 

It has been said that religion drives people mad ; but this is a 
mistake, arising from the want of discrimination : any distressing 
subject, too long and constantly impressed upon a weak mind, 
may easily disorder it ; and it is a mercy, considering the present 
state of human nature, that we are not more frequently over- 
come. But then are we not to think at all, lest we should think 
too much? Because too close an attachment to business, or too 



Mal.iii.S. t Heb. vi.6: t Rom. vii. 13. 



/ 



476 KEY TO THE FILGRUVTS PROGRESS. 

strong an affection for a particular object, may sometimes over- 
power our reason, must we pay no regard to business, or re- 
nounce all the softer passions which humanize our nature ? Sure- 
ly not. Neither then should we renounce or despise religion, 
because improper views of it may have done injury to a few in- 
dividuals. 

We know it was the complaint of a good man in his addresses 
to God, 6 While I suffer thy terrors I am distracted ;'* but there 
is nothing more irrational than the conduct of the world in such 
cases : they direct the poor convinced sinner to a repetition of 
the very things that distress him, the vain and vicious amuse- 
ments of the age, in order to his comfort; they recommend the 
repetition of the cause by way of cure ; which is just as rational 
as heating diet for a burning fever, or a cold bath for the ague. 

How much more rational, as well as scriptural, is the direc- 
tion of Evangelist, who exhorts to ' flee from the wrath to 
■ come' by the method of salvation provided in the Gospel. The 
additional circumstances of the little wicket-gate, and the shining 
light, are both beautiful and important. The ' gate' is Christ, 
and the Might' divine revelation ; as may be seen by referring 
to the texts our author has placed in the margin, which are ge- 
nerally worth consulting, especially by those who have but a 
slight acquaintance with the scriptures. 

It may be observed, as we proceed, that when Christ is com- 
pared to a gate or a door, it is not to the portal of a mansion, 
but to a small wicket-gate, like the entrance of a sheep-fold ; for 
4 strait is the gate and narrow is the way that leads to life, and 
• few there be that find it.' 

The incident of Christian's neighbours, Obstinate and Pli- 
able, following him, the latter as far as the Slough of Despond, 
is happily imagined, and the dialogue well written to the char- 
acters. But the most interesting and instructive part of this 
scene is the different methods by which Christian and Pliable get 
out of the Slough, that is, a state of distress and despondency : 
it is of the utmost importance, that we get out on the side next 

* Psalm lsxxviii. 15. 



KEY TO THE PILGRIM'S PROGRESS. 47T 

the Wicket-gate ; that is, by seeking to Christ, and not to the 
world, in tribulation. 

Our author's remarks on the attempts to mend the Slouch oi 
Despond, by good advice and ' wholesome instructions,' are 
very shrewd and just. The steps through the midst of the 
Slough intend those general promises of pardon and acceptance 
to penitent and inquiring souls which abound in the holy scrip- 
tures. 

Mr. Worldly-wiseman is sufficiently characterized in his 
name. His object was to recommend to Christian a more ra- 
tional, easy, and reputable kind of religion than that of the Bi- 
ble : he directed him to salvation by his own good works, the 
works of the law, here represented by Mount Sinai, whence the 
law was given. And the error of our Pilgrim is a very common 
one in the early part of the Christian's life. 

Evangelist is a faithful minister of the Gospel, whose object 
is to recommend Christ, and him alone, as the Saviour. If 
there is any thing exceptionable in this part of the work, it is the 
formal manner in which Evangelist reproves and advises Chris- 
tian, which has more the form of a sermon than of conversation. 
This, however, may be well excused, when we recollect thai 
the speaker is a preacher, and therefore used to sermonize. 

The conversation with Good-will at the gate, is natural and 
instructive ; but Christian's reception and entertainment at the 
Interpreter's house, is one of the most pleasing and instruc- 
tive parts of the work. All the allegories here introduced are 
not of equal beauty and propriety. The first is the least interest- 
ing and most defective. The characters of Passion and Pa- 
tience are extremely well drawn. The swept-room and the 
Muck-raker, and the inextinguishable fire, are beautiful allego- 
ries, but are sufficiently explained by the Interpreter. The 
Man in the iron cage is an awful picture taken partly from the 
author's own experience, and partly from observation. Though 
the man is represented in despair, it does not follow that his case 
was really hopeless: there may be a way of deliverance when 
we cannot see it. The dream is an evident copy of one of Hun- 
van's about the time of his conversion. 



4f8 KEY TO £flE PILGRIM'S PROGRESS. 

By the Interpreter is doubtless intended the Holy Spirit. 
whose office it is to reveal the deep things of God, and lead the 
believer gradually into all the truths of the Gospel, taking the 
things of Christ, and shewing them to us. 

The next scene brings us to the cross and the sepulchre, 
where Christian happily loses the burden front off his back. It 
may be thought that this should have taken place immediately on 
his entering the Wicket-gate; and it is true, that a sinner is jus- 
tified immediately as he believes in Christ ; yet as there is fre- 
quently a considerable interval between a sinner's justification 
and his own knowledge of this happy event, this incident is with 
propriety deferred till now, when he loses that painful sense of 
i^uilt which hitherto had attended him, and obtains an evidence 
of his interest in saving mercy, which is here intended by the 
sealed roll ; as is the acceptance and justification of his per- 
son by the change of garments, and the salutation of the 

SHINING ONES. 

In works of imagination, the genius of a writer appears, chief- 
ly, in the invention and support of character: and in these re- 
spects, Bunyan was particularly bappy. Characters, now, mul- 
tiply upon us, in great variety. Those of Simple, Sloth, and 
Presumption, are finely discriminated, and strongly marked, 
in the few words they are made to utter ; as are also those ol 
Timorous and Mistrust. Formality and Hypocrisy are ju- 
diciously yoked together, and made to say the same things ; and 
their joining to laugh at Christian when he talked of his experi- 
ence, is perfectly natural, and well imagined. 

The circumstance of Christian sleeping and losing his roll 
in the pleasant arbour, forms an instructive incident, the 
moral of which is, that we should be guarded in our use of indul- 
gences, which are even innocent and lawful ; and that there i* 
danger in being too well pleased with our own religious frames 
and feelings. 

The passage by the lions points to religious persecution, of 
the horrors of which (God be praised!) we only know by hear- 
say. But Bunyan, who had now been for several years a priso- 
ner for conscience sake, must have written feelingly on this sub- 



KEY TO THE PILGRIM^ PROGRESS* 479 

ject. He found, however, the lions chained ; so that, though 
they roared and terrified him, they could do him no hurt. On 
the contrary, Bunyan's imprisonment gave opportunity and oc- 
casion for a work that has done incalculable good, as well as 
procured its author an immortal name. Little did the enemies 
of Bunyan, and of the Gospel, think that Bedford jail would 
have produced a Pilgrim's Progress ! 

The entertainment of Christian at the house Beautiful, re- 
sembles that which he met with at the house of the Interpreter, 
and, therefore, so far, loses the charm of novelty. The con- 
versation of Discretion seems not very interesting and appro- 
priate; but that of Prudence, Piety, and Charity', makes 
ample amends, and is in every view excellent. 

Mr. Bunyan's commentators seem agreed, that the house 
Beautiful represents a visible church of Christ; that is, ac- 
cording to the author's sentiments, an independent congregation 
of professing Christians ; and the conversation of the maid Dis- 
cretion, and the other virgin before supper, is supposed to 
refer to the previous examination of members : the supper itself 
to represent the Lord's supper, and the subsequent conversation 
to represent the advantages of church communion. 

The conflict between Christian and Apollyon is very proper- 
ly introduced in the Valley of Humiliation, which seems 
here not so properly to intend that disposition of mind we call 
humility, but those circumstances of humiliation, affliction, and 
distress, into which Christians are often brought; as were Job, 
David, and many other eminent believers recorded in the scrip- 
tures. Thus humbled in their circumstances, and dejected in 
their minds, they are often assaulted by the tempter ; but it is 
our mercy to be fore-warned and fore-armed, as was our Pilgrim, 
especially with the shield of faith, which not only repels, but 
quenches, all the fiery darts of Satan. 

The critics have determined, that a degree" of obscurity is an 
essential ingredient in the terrific sublime. Without knowing 
any thing of the rule, Bunyan has, in more instances than one, 
conformed to it. A less judicious writer would have described 

Nhii 



480 KEF TO THE PILGRIM'S PROGRESS 

the monster more minutely, in all his parts and features ; but 
our author has mentioned only the capital features, and by men- 
tioning the smoke and fire out of his belly, has thrown such an 
obscurity over the whole, as greatly increases the terror of the 
description. 

The Valley of the Shadow of Death seems a masterpiece 
in this class of writing, and would not suffer by a comparison 
with any thing written by Milton, Spenser, or any of our poets. 
The introduction to this scene by the return of the two men who 
had been terrified by a glimpse of it, is particularly judicious 
and striking, and forms an interesting part of the description ; 
the whole of which is perfectly scriptural, and consistent with 
experience; and in particular with the experience of the author 
himself. The circumstance of Christian's not distinguishing his 
own voice, brings to our recollection that dreadful temptation 
which Bunyan mistook (as many sincere souls do) for the consent 
of his own heart to part with Christ his Saviour. The comfort 
he received from hearing the voice of one before him, and the 
reasons of his comfort, are introduced with no less judgment and 
propriety; but there is no end to the noting of beauties in an 
author that is so full of them. 

Before we proceed, I know not how to forbear making some 
remarks upon Bunyairs frequent introduction of infernal agents, 
which many consider, in the present age, as the chimeras of 
imagination, and the mere personification of evil principles. 
But our author's opinion coincided (whether he knew it or not) 
with that of the more celebrated Milton, that 

{ Millions of spiritual creatures walk the earth 

' Unseen, both when we wake and when we sleep.' 

The malignant part of these, knowing the weakness of our 
frame, and ever ready to take the advantage of it, watch their 
opportunity, and the advantage of melancholy tempers and weak 
nerves, to harass the mind with ideal images, sometimes even to 
distraction. Say not, ' Where then is the power and goodness 
1 of God ? ? because in this case, it is no more to be impeached. 



KEY TO THE PILGRIM S PROGRESS. 48 8 

than in the sufferance of accidents to our frame, or those disor- 
ders merely bodily: all these cases are under the immediate 
control of God, who says to these as to the raging seas, 6 Hith- 

* erto shalt thou come, but no farther ; and here shall thy proud 

* waves be stayed :' and who, with respect to his own people, 
will not suffer them to be tempted beyond what they are able to 
bear; but who, with every temptation, makes a way for their 
escape. 

The description of the cave of Pope and Pagan at the end of 
this valley is picturesque and striking, as well as just. Paganism 
is indeed no more, and Popery so weakened in its power of do- 
ing mischief, that pilgrims may pass here at present with little dan- 
ger. Still, however, it is no less true than formerly, that those 
who live godly in Christ Jesus must suffer persecution in one 
form or another; as we may have further occasion to remark. 

When Christian overtakes Faithful, our author, in the con- 
versation between them, finds an opportunity to describe some 
of the varieties of Christian experience, where the work of grace 
is essentially the same. Faithful escaped the Slough of Des- 
pond, but he had a dangerous encounter with Mrs. Wanton : 
lie also escaped Apollyon, but had a hard conflict with Shame- 
Faithful on the whole is represented as stronger in grace than 
Christian; wherefore he is said to enjoy the sunshine all 
through, not only the valley of Humiliation, but that of the 
Shadow of Death : this latter circumstance appears to me how- 
ever an inconsistency, since darkness is implied in the very name 
of that dreary valley. 

The reason why Faithful made no stop at the house on the 
hill (called Beautiful), is mystically expressed, and has puz- 
zled some of the commentators on this book, namely, because he 
had .90 much of the day before him. I apprehend this designed 
to intimate that some faithful persons are afraid of attaching 
themselves to any particular church or party of Christians, lest 
this should too much take off their attention from the more im- 
portant concerns of the divine life. Our author hints, indeed, that 
this is a mistake, when he puts a wish into Christian's mouth 
that his companion had stopped there: and assures him that it 



482 KEr TO THE PlLGRIiM ? 8 PROGRESS 

would rather have been a help, than a hindrance, in his join* 
ney. 

This passage has been cited as a beautiful example of our au- 
thor's candour ; it is certainly a proof that he was not the bigot 
which some of his biographers have pretended. 

The character of Talkative is admirably drawn, and the 
succeeding talk for some time well supported ; but the side con- 
versation between the two pilgrims, wherein Christian discov- 
ers his character to Faithful, is too long and particular to be 
natural: also the subsequent dialogue between the latter and 
Talkative has too much the appearance of captiousness, and 
a defect of Christian charity ; this perhaps is however more in 
appearance than in reality ; since Talkative is certainly a dan- 
gerous character, and the sentiments of Faithful are just, and 
judiciously expressed, though with some severity. 

We now hasten to Vanity-fair, and the interesting view, 
there given, of persecution for a good conscience. The trial of 
Faithful is too just a picture of those of many of the noncon- 
formists of the last age; and the character of my lord Hate- 
good is such an exact picture of the infamous judge Jeffereys 
as to strike every reader acquainted with the history of those 
times. 

Bunyan, whose invention was inexhaustible, has given ex- 
pressive names to each of the jury, and sentiments appropriate 
to their names. The indictment exhibited against these Pil- 
grims contains the charges which will always be exhibited 
against good men by those who are their enemies for the sake of 
their religion. ' Master, in thus saying thou reproachest us 
1 also. 7 * 

The world itself is meant by Vanity-fair. It c is a large and 
i populous town, whose numerous inhabitants are connected, as 
4 self-interest dictates. When their interests appear to coincide, 
c they are friends, brothers, and kind acquaintance ; when their 
' interests jar, they are enemies. From the monarchs who rule, 



* Luke xi. 45. 



KEY TO THE PILGRlM's PROGRESS. 483 

1 down through all the departments of life, to the cottager who 
' labours ; all are actuated by the same motive ; each moves in 
i his sphere, in the same manner : for as face answereth to face, 
( in the water, so doth the heart of man to man. Men's interests 
c have different modifications, which arise from difference of in- 
clination, taste, education, or prejudice; these modifications 
e take their forms and names from the three aggregates of all that 
i is in the world, the lust of the flesh, the lust of the eye, and the 
6 pride of life, and are denominated fame, honour, glory, love, 
' wealth, and what not ! but the life and soul of all these is one 
' and the same thing, self-interest or gratification. The world is 
' called the town of Vanity, because the dispositions of all the 
i children of the World are lighter than vanity : and because all 
: the buisiness and cares which occupy their minds, are vanity : 
' the eagerness and diligence of their pursuits constitute the idea 
c of the bustle of a fair, and the constancy of those pursuits that 
' of "a fair kept all the year." 

' If you look over the list of the commodities of this fair, you 
: will find that some of them are in themselves lawful, if lawfully 
' pursued and used : nevertheless they are vanity, when com- 
i pared with heavenly things ; and must, if called for, be sacri- 
i ficed and forsaken for the celestial crown. If the lawful tilings 
6 of the world are vanity, what are the unlawful? Not only van- 

* ity but vexation of spirit. 

6 The entrance of sin into the world, was the origin of this fair. 

* The conducting and government of the world, as a fair, has 
i ever since been managed by Satan, who is called the god of 
: this world, and the ruler of its darkness. Infinite Wisdom 

"' for the best purposes, no doubt, has ordained that his children 
i should pass through this horrid scene of vanity, confusion, and 

* wickedness. 

c There is. such a contrast betwixt the faithful disciples of the 
< Lord, and the men of this world ; that they appear, as they real- 
ty are, strangers, and of different countries. In places where 
"the Gospel has been a while established, and the novelty of it 

* and its effects a little worn off, the wonder of the men of the 



484 KtV TO THE PILGRIM'S PHOGRLSS. 

4 world has ceased ; and, without a grain more of love to Christ 
{ or his people, they return to their own affairs, and let the dis- 
" ciples alone : but whenever, and wherever, the Gospel has 
* made its first appearance, or there has been a revival of it in 
4 spirit and power, after a long time of lukewarmness and for- 
' mality, the consequences have always been similar to those des- 
6 cribed by our author, concerning his pilgrims at Vanity. fair.'* 
This long and excellent quotation supercedes the necessity of 
any farther remarks on this part of the work. Only I would 
add, that this scene of persecution is very properly introduced 
by the premonition of Evangelist; and that while Faithful 
is carried up, like Elijah, in a fiery chariot to the skies, Chris- 
tian is happily extricated from his confinement, with a pious and 
sensible remark on the superintendance of divine providence. 

Christian, thus deprived of his companion, seems now left 
to pursue his journey in solitude and silence ; but our author ve- 
ry judiciously raises him a companion in Hopeful, who had 
been converted by the martyrdom of Faithful — thus exemplify- 
ing the Christian proverb, that 'the blood of the martyrs is the 
4 seed of the church.' 

A judicious writer hath observed that ( the nature of an alle- 
« gory rendered it impracticable to introduce the new convert, as 
4 beginning his pilgrimage from the same place, or going through 
4 the same scenes as Christian had done: neither could Faith- 
" ful, for the same reason, be represented as passing the river 
4 afterwards mentioned.' Strict theological propriety must some- 
times give way in compositions of this nature; since it is impossi- 
ble to make every circumstance answer, without spoiling the 
beauty of the imagery, and the consistency of the narrative. 

It must be confessed that Bunyan introduces his new Pilgrim 
to us rather suddenly and abruptly; but perhaps there is a beau- 
ty in leaving something to the reader's imagination to supply ; 
which is always better than to satiate the attention with too many 
particulars. In the sequel, however, we shall see the apparent 



A Key to the Pilgrim's Progress, l-jy Jlndronicus, p. 180 — 185. 



KEY TO THE PILGRIM'* PROGRESS. 48/* 

defect supplied, and the conversion of Hopeful introduced with 
all the art and judgment of an epic writer. The subsequent con- 
versation between Christian and By-ends, and his companions, 
contains a mixture of argument and satire, equally instructive 
and entertaining ; and withal so simple and easy to be under- 
stood, that any attempt to explain it might rather render ii 
obscure. 

The incidents of Demas and the silver mine ; and pillar of 
salt, are well introduced, aad properly improved : but neither 
do these need any comment. 

The pleasant river with which our Pilgrims were refreshed, 
evidently intends those consolations which the Lord's people 
are sometimes favoured with in their journey to the celestial Ca- 
naan, but which cannot be expected throughout all the passage. 
It is a mercy if we may enjoy these comforts in our way; nor 
must we murmur, or be surprised, as if ( some strange things be- 
fel us,' when this river and our path shall part again. Let us 
beware of By-path Meadow; that is, of leaving the dircc' 
way of our duty, on account of its difficulty and unpleasantness, 
which is the sure road to distress and ruin. l The way of duty 
* is the way of safety.' 

Though Bunyan perhaps never read any of our old romances, 
and knew nothing of giants and enchanted castles, but by vulgar 
tradition, no writer has made so good a use of these popular ab- 
surdities. Giant Despair is sketched with a bold and masterlv 
hand. His language and his manners impress us with more terror 
than any minute discription of gigantic form could possibly have 
done. 

In a theological view this part of the work is yet more admir- 
able ; as it describes the causes, progress, and cure of religious 
melancholy. The cause appears in the departure of the Pilgrims 
from the king's high way, the way of holiness ; for in that Des- 
pair had no jurisdiction. The j)rog?'css of their distress is 
natural, till they are even tempted to destroy themselves ; and 
the reasoning of Christian and Hopeful on this subject is very 
appropriate and beautiful. Nor is less so the account of their 
deliveranee by means of the key of promise; from which we 



486 KEY TO THE PILGRIM^ PROGRESS. 

may learn, that however we may be brought into distress of soul 
our continuance therein arises from neglect of the divine prom- 
ises, which when properly understood and applied are answera- 
ble to every case of doubt and distress ; or, as our author says, 
' will open any lock in Doubting Castle.' 

The scene of the Delectable Mountains forms a proper 
contrast to the preceding. Here our Pilgrims are conducted to 
mount Error, where they are taught the dangerous nature and 
tendency of heretical opinions. It is called a hill, because it is 
by ambition to be ' wise above what is written,' than men be- 
come ' vain in their imaginations ;' and they much more frequent- 
ly imbibe dangerous and destructive errors thus, than by sim- 
ple ignorance, or want of religious information. Our author's 
modesty in this place is also to be observed and commended , in 
that, while, with the apostle, he represents some errors as dan- 
gerous and fatal (contrary to the fashionable opinion of, the pre- 
sent day), yet he does not chuse to instance in any of those con- 
demned merely by the church and by fallible divines; but in one 
expressly branded by the pen of inspiration, that of ' Hymeneus 
'and Philetus.' 

They are next led to mount Caution, to see the dangers they 
had escaped, when they were delivered from the Giant's hands. 
And the view they had of the ' blind among the tombs,' was to 
teach them and us, that the tendency of despair, when men are 
wholly given up to it, is to darken the understanding and to ren- 
der the heart insensible. Exclude hope totally from the human 
mind, and you destroy every spring of virtuous action. No be- 
ing can love God when totally rejected of him; nor obey him. 
when every expectation of acceptance is finally cut off. 

A view of the hypocrite's By-way to Hell so awakened the 
tears of our Pilgrims, that it was v ith much trembling they as- 
cended the third hill, called Clear, and looked through the 
prospect-glass of faith to the gates of the celestial city ; yet, with 
all their weakness, and notwithstanding the distance of the view, 
still they thought they saw ' somewhat of the glory of the place/ 

We now journey onward with our travellers, and overtake" 
Ignorance, but pass him for the present, as we shall have somfe- 



KEY TO THE PILGRIM'S PROGRESS. 407 

»eason to notice him again presently. The robbery of Little- 
i?AiTH is an interesting episode. < Precious faith,' and the graces 
of God's Spirit, are evidently the jewels of which this poor 
man could not be deprived; though he lost much of his present 
comfort and enjoyments, intended by his spending money. 
This character is contrasted with that of Turn-away the apos- 
tate, in order to shew that though mere ' wanton professors' may 
often turn back into the world, and become seven-fold more the 
children of Satan than before they made profession ; yet where 
there is true faith, though it be but weak and little, its pos- 
sessor shall hold on his way, and finally gain admission to the 
celestial city. 

As to the little misunderstanding between our Pilgrims, I con- 
fess I much admire the management of our author, who by this 
means has thrown a degree of life and novelty into the conversa- 
tion; and at the same time exhibited a fine moral lesson of can- 
dour and forbearance between Christian brethren. 

Our travellers had been cautioned at the Delectable Moun- 
tains against the artifices of the Flatterer; yet when the black 
man in a white robe (a very proper description of a hypocritical 
false teacher) met them, so fair was his appearance, and so 
plausible his speech, that they did not imagine l that this fine 

* spoken man had been he.' Thus were they led into the snare 
of error, signified by a net, till the Lord, sent his angel and 

* delivered them,' and set them in their right way; rejoicing as 
they went, though smarting for their folly, and determined to 
listen to the Flatterer no more. 

1 No prophet or dreamer of dreams, 

' No master of plausible speech, 
' To live like an angel, who seems, 

' Or like an apostle to preach, 
' Should meet with a moment's regard, 

' But rather be boldly withstood, 
* If any thing easy, or hard, 

' He teach, save the Lamb and his blood/ Hart. 

O o o 



488 KEY TO THE I'lLGKIAl's PROGRESS. 

The next character introduced is that of Atheist, which is 
short, but drawn with admirable skill ; and the subsequent con- 
versation of the Pilgrims is very pertinent. 

The Enchanted Ground represents a state of worldly pros- 
perity, always dangerous to Christians, as it has a tendency to 
render them supine and sleepy ; the great care our Pilgrims took 
to avoid this danger, shews the advantages that often arise to 
good men, by the consequences of one miscarriage preserving 
them from the dangers of another. The remembrance of what 
they suffered by the Flatterer brings to recollection also the other 
caution of the shepherds, to c beware of the enchanted ground,' 
by which means they are guarded against, and escape, its dan- 
gers. 

The experience Gf Hopeful, before omitted, is now introdu- 
ced with excellent effect, to divert their attention, and preserve 
them from slumber, to which the air of the country strongly dis- 
posed them. The reader will be naturally struck, on comparing 
this with the life of Bunyan, to observe its similarity; and it me- 
rits particular attention in a theological view, as giving a very 
just and scriptural account of the doctrine of divine acceptance, 
and the justification of a sinner. 

We are now again introduced to Ignorance, a character in- 
tended to describe, not the merely uninformed sinner^ but such 
whose hearts are hardened against divine instruction, and rebel- 
lious against the truth of God. But the discourse of Christian is 
so plain and faithful, as to leave no necessity for farther explica- 
tion or enlargement. The history of Temporary, which fol- 
lows, exhibits another awful character of apostacy, varied from 
those we have met with, and shewing very particularly and fully, 
the reasons of their declension;, and the steps by which they re- 
turn back unto perdition. These are displayed, it may be, with 
too much systematic regularity; but this was not the fault of 
Bunyan, but the fashion of the times. 

' The land of Beulah' here intends that state of sweet peace, 
and full assurance of faith, with which believers are often fa- 
voured toward the close of their lives; and which our author 
beautifully describes in an accommodation of scripture language. 



KEY TO THE PILGRIM'S PROGRESS, 489 

which seems primarily to refer to the glory and felicity promised 
to the church of God in the latter days. 

The different manner in which the two Pilgrims pass the fatal 
river Jordan, which signifies death, is very instructive, as it 
shews, that sometimes more old and experienced believers shud- 
der and tremble in the passage, as did Christian, while their 
younger, and perhaps weaker brethren, like Hopeful, pass 
over it triumphantly. The imagery here is borrowed from the 
passage of the Jews into Canaan, which is finely applied in the 
*ame manner by our evangelic poet, Watts : 

' Sweet fields beyond the swelling flood, 

i Stand dress'd in living green : 
' So to the Jews old Canaan stood, 

' While Jordan roll'd between. 

1 Could we but climb where Moses stood, 

' And view the landscape o'er, 
1 Not Jordan's stream, nor Death's cold flood, 

' Should fright us from the shore.' 

The passage of Ignorance is designed to shew that a calm 
death is no proof of a safe state; many, it is to be feared, flatter 
themselves in their last hours with prospects of happiness built 
on very weak foundations ; and substitute a * vain hope' for 
* a good hope through grace.' Awful delusion ! but c these 
( things are written for our admonition.' 

The reception of our Pilgrims at the celestial gate is indeed 
animating and delightful; enough to make every reader exclaim 
with the wicked prophet, ' Let me die the death of the righteous, 
( and let my last end be like his !' 



490 KEY TO TEE PILGRIM'S PROGRESS, 



PART II. 

WHEN different travellers pursue the same route, it is rnucU 
if they do not stop at some of the same places, notice many of 
the same objects, and concur in several of their observations. 
The reader, therefore, in this second pilgrimage to the celestial 
city, must prepare himself for some of the same recurrences ; 
but abating their want of novelty, he may promise himself much 
instruction and entertainment. 

I am doubtful how far the manner of our author's introducing 
this second part of his work might stand the test of severe criti- 
cism ; but I know by experience, that the circumstance of one 
dream falling within another, as here represented, is not uncom- 
mon, nor unnatural ; and the thought has, at least, the merit of 
ingenuity. 

The reasons of Christiana's going on pilgrimage are, 
when stript of allegorical terms, the report of his happy and 
triumphant death, the recollection of her former unkindness to 
him at his setting out, a dream in which she saw him in his pre- 
sent glory, and, above all, the visit of Secret with an invitation 
from the King, which intends the secret influences of the Holy 
Spirit upon the heart. 

The conversation of Christiana with her family is tender and 
affecting ; that with her neighbour Mrs. Timorous, is a proper 
counterpart to what occurred in the setting out of Christian ; 
but the character of Mercy is new, happily introduced, and 
finely drawn. 

The remark upon the Slough of Despond is a very just one, 
and intends that many preachers (who pretend to be the King's, 
labourers), by their legal and impertinent advice to persons in 
distress of soul, rather increase their despondency than relieve it. 

Having tolerably hobbled over the slough, they come to the 
Wicket-gate, where the noisy cur beyond the wall is well in- 
troduced. It is a fine observation, that fear made them knock 



KEY TO THE PILGRIM'S PHOGREbS. 491 

louder, instead of weaker ; and it is happy when distress of 
mind leads persons to be importunate at the throne of grace. 

Nothing that needs particular remark occurs, till we come to 
the House of the Interpreter, where such things as were 
shewn to Christian may be passed over, and of the others there 
are but few particularly interesting. 

The allegory of the spider is a very poor one, founded on a 
perverted text of scripture, and too much in the style of some of 
the ancient fathers. It may justify the remark of Mr. Addison, 
that c John Bunyan was as good a father as the best of them. 7 
He might have said, that few of the fathers were comparable, in 
respect of natural abilities, with the author of the Pilgrim. 

The calls of the hen are not very clearly explained. By the 
common call our author evidently intends the general invitations 
of the Gospel ; the special call designs the influences of the Holy 
Spirit in conversion ; by the brooding note are meant the con- 
solatory influences of the same Spirit in communion with him- 
self; and the out-cry refers to the warnings and cautions which 
the Lord gives his people in his word, and by the intimations 
of his providence. 

Of the other emblems, I conceive the robin one of the best. 
The maxims, or apothegms, of the Interpreter, are indeed 
weighty truths ; but the language is quaint, and yet in some in- 
stances destitute of point. But these slight blemishes serve only 
as foils to show the other parts of the work to more advantage. 

The bath represents * the laver of regeneration :' the white 
raiment, * the righteousness of the Saints/ which is c washed, 
and made white, in the blood of the Lamb ;' and the seal 'the 
witness of the Spirit,' which marks them for the Lord's, and 
distinguishes them from the world. 

When Christiana and her company were assaulted by the 
ill-favoured ones, the reader may recollect, that she was 
blamed by Reliever for not asking a guide ; by which the au- 
thor evidently intends a settled minister, or pastor ; the same, 
therefore, must be designed in the character of Great-heart, 
who conducted them through the remainder of their journey. 



492 KEY TO THE PILGRIM^ PROGRESS. 

The subsequent conversation between the fair Pilgrims and 
their guide, is, in the main, scriptural and just ; but what is said 
of the several kinds of righteousness in Christ, may be thought 
loo fanciful and systematic. But as the doctrines of the atone- 
ment, and justification by the righteousness of Christ, are some 
of the most important and comfortable of the Christian system; 
the reader may not be displeased to see the following attempt 
of an ingenious writer* to explain and simplify our author's 
meaning. 

' By the righteousness of Christ as God, his essential divine 
c attributes of justice and holiness must be intended. His 
' righteousness as man, denotes his human nature, as free from 
' all the defilement of sin. The righteousness of Ins person, as 
' he hath the two natures joined in one, can only mean the per- 
i fection of his mysterious person in all respects ; and his capa- 
i city of acting as our surety, by doing and suffering in our na- 
• hire all that was requisite, while his divine nature stamped an 
- infinite value on his obedience unto death. The eternal Word, 
' the only begotten Son of God, was under no obligation to as- 
; sume our nature ; and when he had seen good to assume 
' it, he was not bound to live a number of years here on 
fc earth obedient to the law, both in its ceremonial and moral re- 
' quirements, amidst hardships, sufferings, and temptations of 
i every kind ; except as he had undertaken to be our surety. In 
i this sense, he himself had no need of that righteousness which 
i he finished for our justification. And assuredly he was under 

* no obligation, as a perfectly holy man, to suffer even unto the 

* violent, torturing, and ignominious death upon the cross. 

* That part of his obedience, which consisted in enduring agony, 
6 and pain of body and soul, was .only needful as he bare our sins, 
' and gave himself a sacrifice to God for us. Indeed, his righteous- 

* ness is not the less his own, by being imputed to us : for we are 
6 considered as one with him by faith, and thus u made the 
6 righteousness of God in him," and we are justified in virtue of 
i this union.' 



* Rev. T. Scott. 



KEY TO THE PILGRIM'S PROGRESS. 493 

The hill Difficulty, with the Lions, shew that true religion 
is no easy matter, especially in times of persecution, when the 
lions are backed by giant Grim ; and we have great reason to be 
thankful that, in our times, he is no more. 

The entertainment at the house Beautieul is both interesting 
and instructive. In the catechising of the children, we may re- 
mark a climax in the nature of the questions proposed to them, 
according to their age ; the most difficult being reserved for the 
eldest, who returns also the most manly answers. 

The episode of Mercy's sweet-heart, Mr. Brisk, is lively and 
beautiful; and well contrasted with the sickness of Matthew, 
and his recovery by Mr. Skill. The curiosities of this house 
are also for the most part well imagined ; but withal, so easy and 
simple, that they need no farther explanation than the author 
has himself subjoined, especially to persons acquainted with the 
scriptures. The introduction of the Shepherd's Boy in the 
Valley of Humiliation, is another pleasing incident ; but 
the passage through the Valley of the Shadow of Death has 
in it something very awful, and little inferior to the description of 
the former part. The dark mist, the hissing of serpents, the 
groans of dying men, and, above all, the trembling of the ground. 
are circumstances which raise the scene to a high degree of ter- 
rific sublimity. 

Some modern readers may, perhaps, concieve that our author 
was too fond of giants and monsters, the chimeras of his own 
brain; but when, in addition to allowing for the taste of the last 
age, we add the important theological and moral truths, con- 
cealed under these ideas, it more than justifies him. 

Mr. Great-heart now becomes the hero of the narrative, and 
his character is well supported through the whole. The attack 
of giant Maul was particularly aimed at him, to shew us that 
able and faithful ministers must expect opposition in the course 
of their work, in proportion to their courage, activity and faith- 
fulness. 

The character of Honest is a sketch which discovers the hand 
o( a master. It is bold, animated, and distinct. That of Mr. 
Fearing is a finished piece, and (if we except the musical allu- 



494 £ev to the pilgrim's progress. 

sions, in which the author* seems a little out of his latitude) will 
yield to none in the whole work. The character of Self-will 
is also good, though somewhat inferior to the two last. 

Our author's allegory is in these conversations and characters 
so easy, and his style and allusions by this time so familiar to the 
reader, that it might seem to insult his good understanding to en- 
ter into particular explications; we therefore stop not till we 
come to the house of Gaius, whose entertainment exhibits at once 
a fair specimen of good hospitality and Christian conversation ; 
in which we may observe plenty without excess, cheerfulness 
without levity, and seriousness without gloom. 

The adventure against giant Slay-good, and the rescue of 
Mr. Feeble-mind, will interest many readers ; and the charac- 
ter of the latter forms a proper companion to that of Mr. Fear- 
ing ; to whom he is very naturally represented as a near rela- 
tion. The marriage of Matthew to Mercy, and of James to the 
daughter of Gaius, are just mentioned; but leave us to regret 
that they are mentioned only, since they might have formed a ve- 
ry important episode, under the management of such an in- 
genious pen. 

We come now again to Vanity-pair, but find the place in a 
condition considerably different from that in which Christian left 
it; the martyrdom of Faithful awakened many, who, though 
they were obliged still to continue in the town, had the courage 
to dissent from the vanities and vice, to practise holiness, and 
to love the saints: and, as our Lord says of his disciples, though 
they were 'in the world,' they were 'not of the world.' 

The hospitable entertainment of the Pilgrims at the house of 
Mr. Mnason, leads us to the encounter between our champion, 
Mr. Great-heart, and the dragon, which image is borrow- 
ed from St. John, and represents popery, both in the scripture 
and in our author. This monster was not slain, only mortally 
wounded, as was rightly supposed; and we have, in the present 
age, the satisfaction to witness its dying groans, and, as w< 
hope, its last convulsions. 

The destruction of giant Despair and his castle is highly 
interesting, and mingled with some strokes of humour. 



KEY TO THE PILGRIM'S PROGRESS. 495 

This incident has been objected to on this ground; that giant 
Despair appears to be yet alive, and many poor captives are 
frequently immured within the dreary walls of his castle. I can- 
not say that I see the force of this objection, considering the na- 
ture of the piece ; the author however seems to have anticipated 
it in the following lines, if they are really his, which are sub- 
joined to one of the wooden cuts in some of the old editions : 

1 Though Doubting Castle be demolished, 
* And giant Despair too has lost his head, 
1 Sin can rebuild the castle, make 't remain, 
1 And make Despair the giant live again.' 

The views from the Delectable Mountains are superior 
to most of the sights shewn in the second Part, particularly 
those from mount Innocence and mount Charity, with the 
washing of the Ethiopian, which are very easy and pleasing al- 
legories; but the sight at mount Marvel seems rather too mar- 
vellous, though good in its theological import ; viz. that Faith 
can remove mduntains of difficulties in the way of Pilgrims. In 
the parting scene, a looking-glass is an odd thing for a wo- 
man to long for : but when this is explained to be the word of God, 
the spiritual meaning must be allowed, however improper the 
literal idea. 

The last three characters we meet with are Valiant, Stand- 
fast, and Madam Bubble ; which are all well drawn, though 
not equally so: and have something new in each of them. 
Valiant answers properly to his name, and his song has, I 
think, more marks of poetic genius than any other of our author's 
lyric attempts ; yet has, I think, a little appearance of boasting, 
which was not intended, and might have been avoided. Mad- 
dam Bubble intends the world, with its grand temptations of 
pleasure, riches, and ambition. 

The safe passage of our Pilgrims over the Enchanted 
Ground is in a great measure attributed to the care and conduct of 
Mr. Great-heart, the leading design of whose character is to 
shew the great advantages which private Christians may derive 

p PP 



496 KEY TO THE PILGRIM'S PROGRESS. 

from the care and councils of a faithful and judicious pastor j 
and in the enjoyment of church communion. 

The passage of the different Pilgrims through the fatal river 
is well described, and their last words taken probably from real 
instances within the author's observation. The tokens of death 
are those infirmities of the decaying frame, that usually precede 
its final dissolution, and are borrowed from a beautiful allego- 
rical passage in the book of Ecclesiastes, referred to in the 
margin. 

The close of this second, shews that our author had some 
thoughts of adding a third part to his Pilgrim's Progress but it is 
certain that what is sometimes printed as such was not his, but 
is so very inferior in its execution, that all the best editions sup- 
press it, in just regard to Mr. Bunyan's literary fame. 



THE END. 



